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OTHER-REGARDING EPISTEMIC VIRTUES Jason Kawall

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OTHER-REGARDING EPISTEMIC VIRTUES Jason Kawall Blackwell Publishers Ltd. 2002, 108 Cowley Road, Oxford OX4 1JF, UK and 350 Main Street, Malden, MA 02148, USA. Ratio (new series) XV 3 September 2002 0034–0006 OTHER-REGARDING EPISTEMIC VIRTUES Jason Kawall Abstract Epistemologists often assume that an agent’s epistemic goal is simply to acquire as much knowledge as possible for herself. Draw- ing on an analogy with ethics and other practices, I argue that being situated in an epistemic community introduces a range of epistemic virtues (and goals) which fall outside of those typically recognized by both individualistic and social epistemologists. Candidate virtues include such traits as honesty, integrity (includ- ing an unwillingness to misuse one’s status as an expert), patience, and creativity. We can understand such traits to be epistemic virtues insofar as they tend to produce knowledge – not for the agent alone, but for her community. Recognition of such ‘other- regarding epistemic virtues’ both broadens the area of inquiry of epistemology, and introduces new standards for the evaluation of epistemic agents. Epistemologists within the analytic tradition have typically focused their attention on the analysis of the knowledge of indi- viduals, attempting to answer the skeptic, and determining the factors relevant to the justification of beliefs. As such, they have generally had little to say concerning the impact of being situ- ated within an epistemic community, beyond its relevance to their aforementioned primary concerns. In recent years, there has been a growing interest in the social dimensions of knowl- edge – the organization of science, the nature of group beliefs, and so on. In what follows I argue that there is a broad range of other- regarding epistemic virtues that have been largely overlooked by both individualistic and social epistemologists. Such virtues are epistemic as they produce knowledge, but other-regarding as the knowledge is created in others, rather than in the agent herself. In section I, I present a basic case for this claim, drawing on an analogy with ethics. In section II, I argue that recognition of such virtues allows us to account for intuitions which are ill-founded given individualistic assumptions about epistemology. Finally, I consider several objections to the proposal in section III. 258 JASON KAWALL I. The Analogy and Initial Case In the domain of ethics we find both self-regarding virtues (virtues which tend to directly benefit oneself), and other-regarding virtues (virtues which tend to directly benefit others).1 Self-regard- ing virtues may include such virtues as courage, patience, and self- honesty. We may also have self-regarding duties to satisfy our preferences, maintain our physical and mental health, and so on.2 In sum, they are virtues (and duties) which guide and assist us in achieving our own personal flourishing and well-being. An agent who focuses entirely on developing such self-regarding virtues, while rejecting duties to others is essentially an ethical egoist. Other-regarding virtues in ethics may include compassion, benevolence, justice, honesty, and so on. These virtues do not aim primarily at promoting the flourishing of the agent who abides by them, but rather tend to help others in the agent’s moral commu- nity (and the community as a whole) to flourish. The agent herself will benefit insofar as her community becomes more stable and conducive to her own flourishing, she experiences the rewards of friendship, and gains the respect of others, etc. Note that the devel- opment of other-regarding virtues may constitute part of an agent’s flourishing, even if the virtues are not focused on the agent’s flour- ishing. For example, it seems plausible to hold that a human agent who is entirely lacking in benevolence is not flourishing as an indi- vidual, even if the virtue of benevolence is directed towards promoting the flourishing and well-being of others.3 An ethical agent who fails to develop either kind of virtue will be ethically deficient. Clearly, a patient, intelligent ethical agent who lacks benevolence, compassion, or justice is not an ideal ethical agent. An agent who constantly devotes too much of his attention 1 This distinction is drawn by Michael Slote in his From Morality to Virtue (New York: Oxford University Press, 1992), chapter 8. Philippa Foot draws attention to the same basic distinction in ‘Virtues and Vices’ in her Virtues and Vices and Other Essays in Moral Philosophy (Berkeley: University of California Press, 1978), pp. 2–3. 2 Of course, the exact range of self-regarding and other-regarding virtues and duties will vary from theory to theory. These variations are not of importance for our present concerns. 3 The distinction between an individual’s flourishing (or well-being) and being a good ethical agent can roughly be drawn as follows. An individual’s flourishing is essentially a matter of the individual’s leading as good a life as is possible for herself (in terms of bene- fits accruing directly to her). This may or may not require being a good ethical agent. Being a good ethical agent requires developing the moral virtues. It seems plausible to maintain that for humans, flourishing will require being at least a moderately good ethi- cal agent. Blackwell Publishers Ltd. 2002 OTHER-REGARDING EPISTEMIC VIRTUES 259 to the well-being of others at the expense of his own health and well-being seems to lack a certain self-respect which is essential for his full flourishing as an ethical agent.4 Concern for both kinds of virtues is crucial to being a good ethical agent. We can now turn to the tradition of analytic epistemology. Here we find that, at least until recent years, epistemologists have been primarily concerned with individuals, their knowledge, and the justification or warrant of their beliefs.5 Discussion of an agent’s epistemic community would arise only insofar as the members of this community are potential sources of knowledge via testimony,6 or as the presence of an epistemic community has an impact on attributions of knowledge or justification to the agent.7 It would seem then, that epistemologists have focused on the study of epistemic self-regarding duties and virtues. They have concerned themselves with how individual epistemic agents can flourish qua individual epistemic agents, attempting to determine which intellectual virtues lead to knowledge,8 what constitutes sufficient justification or warrant to attribute the status of knowl- edge to an agent’s beliefs or acceptances, and so on. Thus, they have focused on each agent’s own personal set of beliefs and its formation. Drawing on the domain of ethics, a possibility presents itself: other-regarding epistemic virtues. Just as the practice of ethics involves the development of both self-regarding and other-regard- ing ethical virtues on the part of ethical agents, the practice of epistemology may require epistemic agents to develop both self- regarding and other-regarding epistemic virtues. What might these other-regarding epistemic duties and virtues be? Plausible candidates include (i) honesty (e.g. in one’s testimony), 4 Agents can be seen as standing in special relationship to themselves. Just as we have strong responsibilities to friends and family, we have special responsibilities to ourselves. 5 Some well-known examples include Laurence Bonjour, The Structure of Empirical Knowledge (Cambridge: Harvard University Press, 1985); Roderick Chisholm, Theory of Knowledge 3rd ed. (Englewood Cliffs: PrenticeHall, 1989); Fred Dretske, Knowledge and the Flow of Information (Cambridge: MIT Press, 1981); and Robert Shope, The Analysis of Knowl- edge (Princeton: Princeton University Press, 1983). 6 See, for example, C. A. J. Coady, Testimony: A Philosophical Study (Oxford: Oxford University Press, 1992). 7 Cf. Ernest Sosa, Knowledge in Perspective (Oxford: Oxford University Press, 1991). 8 Following common practice, I will use the terms ‘epistemic virtue’ and ‘intellectual virtue’ interchangeably. (I believe that there are good reasons to distinguish between the two, to the extent that we could have intellectual virtues which are not focused on acquir- ing truth, but will not discuss the issue here.) Blackwell Publishers Ltd. 2002 260 JASON KAWALL sincerity, integrity (including an unwillingness to misuse one’s status as expert), and creativity (which can inspire others, and lead to the discovery of new truths in a community), (ii) duties to develop the skills of a good teacher, and (iii) duties to develop the skills of a good listener (and critic) insofar as these help other epistemic agents to articulate and examine their own beliefs care- fully and lucidly. These would be epistemic virtues insofar as they tend to produce knowledge – not in the agent herself, but in others in her community. Honesty and other such virtues could thus be as essential to being a good epistemic agent as having reli- able sensory faculties or good reading skills. Note also that the development of other-regarding virtues may constitute part of the epistemic flourishing and well-being of an epistemic agent, though these virtues do not directly aim at aiding the agent herself in accumulating knowledge. An epis- temic agent who focuses exclusively on self-regarding epistemic virtues (gaining knowledge and justified beliefs for herself alone) could be a deficient epistemic agent to the extent that she is a member of a community. Similarly, an epistemology which exam- ines and articulates only the self-regarding duties and virtues of agents could be an inadequate epistemology to the extent that it fails to analyze the other-regarding virtues of epistemic agents. Several philosophers suggest that reliabilists hold a position in epistemology that is analogous to rule-utilitarianism. Roderick Firth, for example, writes: What shall we say, however, about the plausibility of epistemo- logical positions that are analogous to ethical rule-utilitarian- ism? Such positions are sometimes called reliability theories of justification, but might well be described as forms of epistemo- logical rule-utilitarianism.
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