We offer a particularist defense of conspiratorial thinking. We explore the possibility that the presence of a certain kind of evidence—what we call "fortuitous data"—lends rational credence to conspiratorial thinking. In developing our argument, we introduce conspiracy theories and motivate our particularist approach (§1). We then introduce and define fortuitous data (§2). Lastly, we locate an instance of fortuitous data in one real world conspiracy, the Watergate scandal (§3).

Contrastive epistemologists say knowledge displays the ternary relation “S knows p rather than q”. I argue that “S knows p rather than q” is often equivalent to “S knows p rather than not-p” and hence equivalent to “S knows p”. The result is that contrastive knowledge is often binary knowledge disguised.

Most epistemologists of testimony assume that testifying requires that the beliefs to which speakers attest are identical to the beliefs that hearers accept. I argue that this characterization of testimony is misleading. Characterizing testimony in terms of duplicating speaker/hearer belief unduly resticts the variety of beliefs that might be accepted from speaker testimony.

Most epistemologists of testimony assume that testifying requires that the beliefs to which speakers attest are identical to the beliefs that hearers accept. I argue that this characterization of testimony is misleading. Characterizing testimony in terms of duplicating speaker/hearer belief unduly resticts the variety of beliefs that might be accepted from speaker testimony.

How can a perfectly good God justifiably damn anyone to hell? This is one version of the problem of hell. The problem of hell has become one of the most widely discussed topics in contemporary philosophy of religion. This anthology brings together contributions by contemporary philosophers whose work shapes the current debate.