There is a tendency among contemporary epistemologists to call every social or existential theory of knowledge pragmatism or neopragmatism. In this paper, I hope to show that this tendency is an error. In the first section, I will explore and attempt to define epistemic pragmatism. In the second section, I will explicate an existential alternative to pragmatism, epistemic contextualism, and differentiate it from pragmatism. In conclusion, I will apply my definition of pragmatism and the pragmatism-contextualism distinction in an attempt to (...) codify the theories of knowledge of some of the popular so-called neopragmatists. Epistemic Pragmatism The term "pragmatism" (and indeed, the term "contextualism") refers to much more than simply a theory of knowledge. Pragmatism can rightly be described as a complete philosophical Weltanschauung, a plenary and exhaustive view of the world and the human animal's relationship to it. Furthermore, pragmatism is a holistic, organic system in which every part and parcel coheres with and relies upon every other. Thus, it may be in some way inappropriate or illegitimate to partition off pragmatism's epistemology or metaphysics or... (shrink)

In this paper, I will explore and attempt to define one very important type of egregious discrimination of persons, racism. I will argue that racism involves a kind of logical mistake; specifically. I hope to show that racists commit the naturalistic fallacy. Finally, I will defend my account of racism against two challenges, the most important of which argues that if racism is merely a logical error then racists are not morally culpable.

It seems to me that many of our deepest, most cherished, and most stalwart beliefs lack epistemic justification and yet I think we have the right to hold many of these beliefs. In this paper, I will discuss what I will call salutary beliefs and distinguish them from epistemically justified beliefs. Next, I will discuss under what conditions it is proper for us to hold salutary beliefs, and finally, I will argue, that despite the fact that they lack epistemic justification, (...) we may be as entitled to holding some salutary beliefs as we are to holding epistemically justified ones. (shrink)