Arguments Against Peter Klein's Infinitism
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Reliabilism Without Epistemic Consequentialism
Reliabilism without Epistemic Consequentialism Abstract This paper argues that reliabilism can plausibly live without epistemic consequentialism, either as part of a non-consequentialist normative theory or as a non-normative account of knowledge on a par with certain accounts of the metaphysics of perception and action. It argues moreover that reliabilism should not be defended as a consequentialist theory. Its most plausible versions are not aptly dubbed ‘consequentialist’ in any sense that genuinely parallels the dominant sense in ethics. Indeed, there is no strong reason to believe reliabil- ism was ever seriously intended as a form of epistemic consequentialism. At the heart of its original motivation was a concern about the necessity of non-accidentality for knowledge, a concern quite at home in a non-consequentialist or non-normative setting. Reliabilism’s connection to epistemic consequentialism was an accretion of the ’80s, and a feature of only one of its formulations in that decade. 1 Introduction Recent literature conveys the impression that epistemic consequentialism has long been a domi- nant view about justified belief.1 One source of this impression is the prominence of reliabilism in the post-Gettier history of epistemology. While reliabilism has had many critics, it retains many adherents and remains a dominant perspective on the nature of justified belief and knowl- edge; indeed, it is arguably the leading form of externalism. Accordingly, if reliabilism were a form of epistemic consequentialism, one could reasonably conclude that the latter has been a major force in traditional epistemology since the late ’60s and early ’70s. But such thinking would be misguided. -
The Value Problem of Knowledge. Against a Reliabilist Solution
The Value Problem of Knowledge. Against a Reliabilist Solution Anne Meylan* * University of Neuchâtel, Switzerland: [email protected] Abstract. A satisfying theory of knowledge has to explain why knowledge seems to be better than mere true belief. In this paper, I try to show that the best reliabilist explanation (ERA+) is still not able to solve this problem. According to an already elaborated answer (ERA), it is better to possess knowledge that p because this makes likely that one’s future belief of a similar kind will also be true. I begin with a metaphysical comment which gives birth to ERA +, a better formulation of ERA. Then, I raise two objections against ERA+. The first objection shows that the truth of the reliabilist answer requires the conception of a specific theory of instrumental value. In the second objection, I present an example in order to show that ERA+ actually fails to explain why it is better to possess knowledge than a mere true belief. 1 Introduction: the Value Problem of Knowleddge Why is it better to know that p than to possess a mere true belief that p?1 The prob- lem of the value of knowledge constitutes one of the main issue in contemporary epistemology. The intuition2 that it is better to possess knowledge than mere true belief has an important historical precedent. It arouses Socrates’ astonishment in Plato’s Meno. As Plato notices, it is not possible to account for this intuition merely by appealing to its distinctive utility. Indeed, a true belief about the way to go to Larissa is as useful as a piece of knowledge about the way to go to Larissa. -
Is, Ought, and the Regress Argument
This is a draft of an article published in the Australasian Journal of Philosophy. Citations should be to published version: https://doi.org/10.1080/00048402.2018.1501400 Is, Ought, and the Regress Argument Abstract: Many take the claim that you can’t ‘get’ an ‘ought’ from an ‘is’ to imply that non-moral beliefs are by themselves incapable of justifying moral beliefs. I argue that this is a mistake and that the position that moral beliefs are justified exclusively by non-moral beliefs– a view I call moral inferentialism – presents an attractive non-skeptical moral epistemology. “Why should I believe this set of propositions?” is quite different from the logical question: “What is the smallest and logically simplest group of propositions from which this set of propositions can be deduced?” –Bertrand Russell, The Philosophy of Logical Atomism p. 129 §1 Is to Ought Of the many theses that have been held about the relationship between thoughts about what is and thoughts about what is good or what ought to be, one of the most straightforward often gets overlooked. The following is, I imagine, a common experience: a thought crosses your mind about how things are, were, or might be. Next, you have an evaluative or a deontic thought – a thought about goodness, badness or about what ought to be done. Not only does the one thought follow the other, but it seems the first thought – the thought about what ‘is’ – justifies the second thought about value or obligation. For instance, you think: ‘The old man collapsed and is in pain,’ and that seems to support the thought that something bad has happened and you ought to help. -
THE MORAL CLOSURE ARGUMENT Matt Lutz
Journal of Ethics and Social Philosophy https://doi.org/10.26556/jesp.v19i1.243 Vol. 19, No. 1 · January 2021 © 2021 Author THE MORAL CLOSURE ARGUMENT Matt Lutz skeptical hypothesis argument introduces a scenario—a skeptical hypothesis—where our beliefs about some subject matter are systemat- A ically false, but our experiences do not discriminate between the case where our beliefs are true and the skeptical scenario where they are not. Because we are unable to rule out this scenario, we do not know that any of our beliefs about the subject matter are true. As one famous skeptical hypothesis argument goes: I cannot rule out the hypothesis that I am being deceived by a demon. Therefore, I cannot know anything about the external world. By similar token, a moral skeptical hypothesis argument is an argument that moral knowledge is impossible for agents like us in situations like ours, because we are unable to rule out some skeptical hypothesis. In this paper, I will defend a moral skeptical hypothesis argument—the Mor- al Closure Argument—against a number of objections. This argument is not novel, but it has rarely been taken seriously because it is widely held that the argument has serious flaws. My task in this paper is to argue that these supposed flaws are merely apparent; the Moral Closure Argument is much more potent than it might seem. 1. The Moral Closure Argument Let us introduce a few of the concepts that will feature prominently in the dis- cussion to come. Closure: If S knows that P, and P entails Q, and S believes that Q on the basis of competently deducing Q from P, while retaining knowledge of P throughout his reasoning, then S knows that Q.1 A closure argument is a kind of skeptical hypothesis argument that relies on Clo- 1 There are other ways to formulate Closure, but this is the most widely accepted version of the principle. -
These Disks Contain My Version of Paul Spade's Expository Text and His Translated Texts
These disks contain my version of Paul Spade's expository text and his translated texts. They were converted from WordStar disk format to WordPerfect 5.1 disk format, and then I used a bunch of macros and some hands-on work to change most of the FancyFont formatting codes into WordPerfect codes. Many transferred nicely. Some of them are still in the text (anything beginning with a backslash is a FancyFont code). Some I just erased without knowing what they were for. All of the files were cleaned up with one macro, and some of them have been further doctored with additional macros I wrote later and additional hand editing. This explains why some are quite neat, and others somewhat cluttered. In some cases I changed Spade's formatting to make the printout look better (to me); often this is because I lost some of his original formatting. I have occasionally corrected obvious typos, and in at least one case I changed an `although' to a `but' so that the line would fit on the same page. With these exceptions, I haven't intentionally changed any of the text. All of the charts made by graphics are missing entirely (though in a few cases I perserved fragments so you can sort of tell what it was like). Some of the translations had numbers down the side of the page to indicate location in the original text; these are all lost. Translation 1.5 (Aristotle) was not on the disk I got, so it is listed in the table of contents, but you won't find it. -
The Likeness Regress: Plato's Parmenides 132Cl2-133A7
THE LIKENESS REGRESS THE LIKENESS REGRESS PLATO'S PARMENIDES 132C12-133A 7 By KARL DARCY OTTO, B.A., M.A. A Thesis Submitted to the School of Graduate Studies In Partial Fulfilment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Karl Darcy Otto, July 2003 DOCTOR OF PHILOSOPHY (2003) Mc Master University (Philosophy) Hamilton, Ontario TITLE: The Likeness Regress: Plato's Parmenides 132cl2-133a7 AUTHOR: Karl Darcy Otto, B.A. (Toronto), M.A. (McMaster) SUPERVISOR: Professor David L. Hitchcock NUMBER OF PAGES: x, 147 11 Abstract Since Forms and particulars are separate, Plato is left with the task of describing the way in which they are related. One possible way of con struing this relation is to suppose that particulars resemble Forms. Socrates proposes this and is refuted by Parmenides in the so-called Likeness Regress (Parmenzdes 132c12-133a7). This work comprises both an exposition and an analysis of the Likeness Regress. In the exposition, I work out the argument-form of the Like ness Regress in second-order logic (and later, show that first-order logic is sufficient). This symbolisation provides a baseline for the balance of the exposition, which has two focusses: first, I define what it means for par ticulars to resemble Forms, with the help of D. M. Armstrong's account of resemblance in A Theory of Unwersals; second, I demonstrate that the infinite regress argument of the Likeness Regress is indeed vicious, with the help of T. Roy's theory of regress arguments. In the analysis, I proceed with the premiss that an asymmetrical account of the resemblance relation would allow Socrates to escape Parmenides' refu tation. -
Reliabilism, Intuition, and Mathematical Knowledge a View Beyond the Frontier
A VIEW BEYOND THE FRONTIER FILOZOFIA ___________________________________________________________________________Roč. 63, 2008, č. 8 RELIABILISM, INTUITION, AND MATHEMATICAL KNOWLEDGE JENNIFER W. MULNIX , University Honors Program, University of Massachusetts Dartmouth, North Dartmouth, MA, USA MULNIX, J. W.: Reliabilism, Intuition, and Mathematical Knowledge FILOZOFIA 63, 2008, No 8, p. 715 It is alleged that the causal inertness of abstract objects and the causal conditions of certain naturalized epistemologies precludes the possibility of mathematical know- ledge. This paper rejects this alleged incompatibility, while also maintaining that the objects of mathematical beliefs are abstract objects, by incorporating a naturalisti- cally acceptable account of ‘rational intuition.’ On this view, rational intuition con- sists in a non-inferential belief-forming process where the entertaining of proposi- tions or certain contemplations results in true beliefs. This view is free of any condi- tions incompatible with abstract objects, for the reason that it is not necessary that S stand in some causal relation to the entities in virtue of which p is true. Mathe- matical intuition is simply one kind of reliable process type, whose inputs are not ab- stract numbers, but rather, contemplations of abstract numbers. Keywords: Reliabilism – Mathematical intuition – Rational intuition – Naturalism, knowledge – Justification epistemology Some have objected that on certain naturalized epistemologies, the possibility of mathematical knowledge is excluded. More specifically, if one maintains that the objects of our mathematical beliefs are abstract objects, and one imposes causal constraints on the conditions of knowledge, then, perhaps, knowledge of mathematics is not possible be- cause of the incompatibility between the causal inertness of abstract objects and our causal conditions on knowledge. -
The Regress Argument I. Doxastic Vs. Propositional Justification There
Phil. 159: Epistemology October 18, 2018 Lecture 14: The Regress Argument I. Doxastic vs. Propositional Justification There are two importantly different ways in which we talk about justification in the realm of belief: “S is justified in believing P.” “S’s belief in P is justified.” “Believing P is justified for S.” “S’s belief in P is well founded.” “S has a justification for believing P.” “S justifiably believes P.” The sentences in the left-hand column are compatible with S not believing P, and they are compatible with S believing P but for terrible reasons. The sentences in the right-hand column, on the other hand, imply both that S believes P and that S does so for the right reasons. The sort of justification picked out by the sentences in the left-hand column is called propositional justification. The object of assessment here is a proposition, which may or may not be believed by the subject in question. The sort of justification picked out by the sentences in the right-hand column is called doxastic justification. (‘Doxastic’ means ‘pertaining to belief’.) The object of assessment here is a belief. Some authors think beliefs can be morally justified, prudentially justified, aesthetically justified, and so on in addition to being epistemically justified (i.e. justified in that distinctive way which is relevant to knowledge). I will usually drop the ‘epistemically’-qualifier unless it matters. II. Mediate vs. Immediate Justification Some of our beliefs are (doxastically) justified because they are supported by other beliefs that we have. However, in order for these further beliefs to provide the right sort of support, it seems that they themselves must be justified. -
Problems for Infinitism Keith Wynroe University of Cambridge
Res Cogitans Volume 5 | Issue 1 Article 3 6-4-2014 Problems for Infinitism Keith Wynroe University of Cambridge Follow this and additional works at: http://commons.pacificu.edu/rescogitans Part of the Philosophy Commons Recommended Citation Wynroe, Keith (2014) "Problems for Infinitism," Res Cogitans: Vol. 5: Iss. 1, Article 3. http://dx.doi.org/10.7710/2155-4838.1095 This Article is brought to you for free and open access by CommonKnowledge. It has been accepted for inclusion in Res Cogitans by an authorized administrator of CommonKnowledge. For more information, please contact [email protected]. Res Cogitans (2014) 5:10-15 2155-4838 | commons.pacificu.edu/rescogitans Problems for Infinitism Keith Wynroe University of Cambridge Published online: 4 June 2014 © Keith Wynroe 2014 Abstract Infinitism in epistemic justification is the thesis that the structure of justification consists in infinite, non- repeating series. Although superficially an implausible position, it is capable of presenting strong arguments in its favour, and has been growing in popularity. After briefly introducing the concept and the motivations for it, I will present a common objection (the finite minds problem) as well as a powerful reply which couches Infinitism in dispositional terms. I will then attempt to undermine this counter- objection by drawing parallels between it and the problems raised against semantic dispositionalism by Kripke’s exegesis of Wittgenstein’s private language argument. I One of the most obvious responses to infinitism is the finite minds objection. The objection itself if extremely simple, but its ramifications are rather complex. Given the assumption that we are in fact finite creatures (with finite minds), and given that propositional justification consists in infinite non-repeating chains, it follows that we can never have doxastic justification for any proposition whatsoever. -
Bootstrapping in General∗ Jonathan Weisberg University of Toronto
Bootstrapping in General∗ Jonathan Weisberg University of Toronto 1 Introduction The following procedure seems epistemically defective. Suppose I have no reason to think the gas gauge in my car is reliable, and I attempt to establish its reliability as follows. I read the gauge on many occasions, concluding each time that the tank is as the gauge says. When the gauge reads ‘full’, I conclude that the tank is full, similarly for ‘empty’, etc. Eventually I conclude by induction that the gauge is reliable, since it was correct each time. Even if my beliefs in this chain of reasoning are all true, I have done nothing to establish that the gauge is reliable: I do not know that it is reliable, nor am I justified in believing that it is. Call this sort of defective procedure bootstrapping.1 Our focus here is: what is defective about this sort of reasoning, and what epistemological lessons can we learn from its defectiveness? Vogel (2000) argues that bootstrapping presents a problem for reliabilist theo- ries of knowledge. According to Vogel, reliabilism says that I can use the reasoning just outlined to come to know that my gauge is reliable. Cohen (2002; 2005), Van Cleve (2003), and others argue that bootstrapping actually poses a more general problem, afflicting any view that allows for basic knowledge, i.e. any view that allows one to gain knowledge from a source without prior knowledge that the source is reliable.2 Thus bootstrapping is also a problem for foundationalists I am grateful to David Christensen, Phil Kremer, Jennifer Nagel, Adam Sennet, and Jonathan ∗ Vogel for much patient discussion and invaluable feedback. -
A Rationalist Argument for Libertarian Free Will
A rationalist argument for libertarian free will Stylianos Panagiotou PhD University of York Philosophy August 2020 Abstract In this thesis, I give an a priori argument in defense of libertarian free will. I conclude that given certain presuppositions, the ability to do otherwise is a necessary requirement for substantive rationality; the ability to think and act in light of reasons. ‘Transcendental’ arguments to the effect that determinism is inconsistent with rationality are predominantly forwarded in a Kantian manner. Their incorporation into the framework of critical philosophy renders the ontological status of their claims problematic; rather than being claims about how the world really is, they end up being claims about how the mind must conceive of it. To make their ontological status more secure, I provide a rationalist framework that turns them from claims about how the mind must view the world into claims about the ontology of rational agents. In the first chapter, I make some preliminary remarks about reason, reasons and rationality and argue that an agent’s access to alternative possibilities is a necessary condition for being under the scope of normative reasons. In the second chapter, I motivate rationalism about a priori justification. In the third chapter, I present the rationalist argument for libertarian free will and defend it against objections. Several objections rest on a compatibilist understanding of an agent’s abilities. To undercut them, I devote the fourth chapter, in which I give a new argument for incompatibilism between free will and determinism, which I call the situatedness argument for incompatibilism. If the presuppositions of the thesis are granted and the situatedness argument works, then we may be justified in thinking that to the extent that we are substantively rational, we are free in the libertarian sense. -
Reliabilism – Modal, Probabilistic Or Contextualist1
Reliabilism – Modal, Probabilistic or Contextualist1 Peter Baumann Swarthmore College Summary This paper discusses two versions of reliabilism: modal and probabilistic reliabilism. Modal reliabilism faces the problem of the missing closeness metric for possible worlds while probalistic reliabilism faces the problem of the relevant reference class. Despite the severity of these problems, reliabilism is still very plausible (also for independent reasons). I propose to stick with reliabilism, propose a contextualist (or, alternatively, harmlessly relativist) solution to the above problems and suggest that probabilistic reliabilism has the advantage over modal reliabilism. Reliabilism about knowledge has it that knowledge is reliable true belief, that is, true belief which has been acquired in a reliable way. We do not have to take this as a reductive definition of knowledge. It seems hopeless to try to give a reductive definition of any ordinary (and philosophically interesting) concept, like the concept of knowledge. Let us rather see it as an indication of a conceptually necessary condition of knowledge: (KR) Necessarily, if S knows that p, then S acquired the belief that p in a reliable way. 1 Published in Grazer Philosophische Studien 79, 2009, 77-89. 2 The general idea of knowledge reliabilism strikes me as being very plausible and Alvin Goldman deserves major credit for developing hints by Frank Ramsey into a full-blown theory (cf. Ramsey 1990a, 91-94, 1990b, 110; Goldman 1992a, 1992b, 1986, 1988, 2008; cf. also Armstrong 1973, Dretske 1981 and Nozick 1981). The basic idea can be formulated in such generality that it covers both internalism and externalism about knowledge.