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Responding to Skepticism About Doxastic Agency
Erkenn (2018) 83:627–645 https://doi.org/10.1007/s10670-017-9906-2 ORIGINAL RESEARCH Responding to Skepticism About Doxastic Agency Miriam Schleifer McCormick1 Received: 16 April 2016 / Accepted: 9 May 2017 / Published online: 8 June 2017 Ó Springer Science+Business Media Dordrecht 2017 Abstract My main aim is to argue that most conceptions of doxastic agency do not respond to the skeptic’s challenge. I begin by considering some reasons for thinking that we are not doxastic agents. I then turn to a discussion of those who try to make sense of doxastic agency by appeal to belief’s reasons-responsive nature. What they end up calling agency is not robust enough to satisfy the challenge posed by the skeptics. To satisfy the skeptic, one needs to make sense of the possibility of believing for nonevidential reasons. While this has been seen as an untenable view for both skeptics and anti-skeptics, I conclude by suggesting it is a position that has been too hastily dismissed. 1 Introduction In what sense or to what extent is agency exercised in the doxastic realm? Some argue that the kind of control we have over beliefs is sufficient for doxastic agency, while others argue that the nature of beliefs precludes agency being exercised in what we believe. But getting clear on the nature of these disagreements is difficult because the disputants do not always share a common notion of what is required for agency in general, and doxastic agency in particular. A skeptic about doxastic agency may agree with everything an anti-skeptic says but insist that none of what is proposed counts as real agency. -
Is It Rational to Have Faith? Looking for New Evidence, Good’S Theorem, and Risk Aversion
Lara Buchak, November 2009 DRAFT DO NOT CITE Is it rational to have faith? Looking for new evidence, Good’s Theorem, and Risk Aversion 0. Introduction Although statements involving ascriptions of faith are quite common, faith and rationality are often thought to conflict; at best, they are thought to have nothing to say to each other. In this paper, I analyze the concept of faith: in particular, I give an account that unifies statements of faith in mundane matters and statements of religious faith. My account focuses on spelling out the sense in which faith requires going beyond the evidence, and I argue that faith requires stopping ones search for further evidence. I then turn to the question of whether it is rational to have faith, taking into account both epistemic rationality and practical rationality. I argue that faith need not conflict with epistemic rationality at all; however, whether faith can be practically rational hinges on which attitudes towards risk it is rationally permissible to adopt when making decisions: more specifically, it hinges on how one should respond to the risk of misleading evidence. I have argued elsewhere that practical rationality permits a wider range of attitudes towards risk than is commonly supposed, and if this is right, then it is also rationally permissible to have faith; indeed, depending on the attitude towards risk that one decides to adopt, it is sometimes rationally required.1 1. Faith Statements I begin by sketching some characteristics that faith statements have in common. By faith statements, I simply mean statements involving the term faith. -
A Social Solution to the Puzzle of Doxastic Responsibility: a Two-Dimensional Account of Responsibility for Belief
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Forthcoming in Synthese 1 A Social Solution to the Puzzle of Doxastic Responsibility: A Two-Dimensional Account of Responsibility for Belief Robert Carry Osborne (This is a final, pre-copyedit version of an article published in Synthese. The final authenticated version is available online at: http://link.springer.com/article/10.1007/s11229-020-02637-9) 1. Introduction There are various, well-known difficulties surrounding the notion of doxastic responsibility and the so-called ‘ethics of belief’. The “puzzle of doxastic responsibility,” as Miriam McCormick (2015) has recently called it, arises from the tension between some version of the following three claims, each intuitively plausible on its own, but together jointly inconsistent: (RESPONSIBLE) We sometimes rightly hold agents responsible for their doxastic attitudes. (CONTROL) Voluntary control over X is a prerequisite for responsibility for X. (NON-VOLUNTARY) Beliefs are not subject to the will, that is, we lack voluntary control over them.1 The puzzle, then, is why beliefs seem to be the kinds of things for which we can rightly be held responsible, and yet do not appear to be something over which we exercise direct (voluntary or intentional) control.2 A solution to the puzzle seems to require that we reject at least one of the three claims above. As a result, the puzzle has three general answers: (a) Reject (RESPONSIBLE) and thus deny that beliefs are the proper objects of normative assessment, and so deny that anyone 1 McHugh (2017) also discusses a version of the same puzzle, which he calls “the problem of epistemic responsibility,” though his version involves four claims, and depends explicitly on a comparison with the kind of control we have over our (bodily) actions. -
Literature Review
New Insights and Directions for Religious Epistemology http://www.newinsights.ox.ac.uk Literature Review Analytic epistemology experienced a monumental resurgence in the latter part of the twentieth century. A short paper by Edmund Gettier launched a frenzied era of original research into the nature of some of our central epistemic concepts, e.g., knowledge, justification, rationality, belief, defeat, and evidence. The excitement of Gettier’s challenge to the view that knowledge is justified true belief drew interest from a wide range of very talented philosophers. Formidable figures such as Fred Dretske, John Pollack, Robert Nozick, Roderick Chisholm, Alvin Goldman, Marshall Swain, David Armstrong, Alvin Plantinga, William Alston, Richard Swinburne, and Gilbert Harman, to name just a few, published widely on the foregoing epistemic concepts. This outpouring of original research meant that new theoretical tools and insights became available for application in philosophy of religion. Religious epistemology, taking advantage of this resurgence in mainstream epistemology, experienced a new era of original research. William Alston, Nicholas Wolterstorff, Alvin Plantinga, and Richard Swinburne all played a particularly central role in this resurgence. Alston, in his popular book Perceiving God, argued that religious beliefs held by way of religious experience are just as justified as our regular or quotidian perceptual beliefs. In his masterpiece Warranted Christian Belief, Plantinga, inspired by (i) the notion of a basic belief in the epistemic theory of foundationalism, (ii) his proper functioning account of warrant, and (iii) John Calvin’s theology, defended the position that Christian beliefs are warranted if true. The broad outlines of his position came to be labeled “Reformed Epistemology.” Wolterstorff, in his Reason within the Bounds of Religion, provided an elegant and sophisticated account of the role religious belief play in an agent’s overall epistemic “web” of beliefs. -
Curriculum Vitae of Alvin Plantinga
CURRICULUM VITAE OF ALVIN PLANTINGA A. Education Calvin College A.B. 1954 University of Michigan M.A. 1955 Yale University Ph.D. 1958 B. Academic Honors and Awards Fellowships Fellow, Center for Advanced Study in the Behavioral Sciences, 1968-69 Guggenheim Fellow, June 1 - December 31, 1971, April 4 - August 31, 1972 Fellow, American Academy of Arts & Sciences, 1975 - Fellow, Calvin Center for Christian Scholarship, 1979-1980 Visiting Fellow, Balliol College, Oxford 1975-76 National Endowment for the Humanities Fellowships, 1975-76, 1987, 1995-6 Fellowship, American Council of Learned Societies, 1980-81 Fellow, Frisian Academy, 1999 Gifford Lecturer, 1987, 2005 Honorary Degrees Glasgow University, l982 Calvin College (Distinguished Alumni Award), 1986 North Park College, 1994 Free University of Amsterdam, 1995 Brigham Young University, 1996 University of the West in Timisoara (Timisoara, Romania), 1998 Valparaiso University, 1999 2 Offices Vice-President, American Philosophical Association, Central Division, 1980-81 President, American Philosophical Association, Central Division, 1981-82 President, Society of Christian Philosophers, l983-86 Summer Institutes and Seminars Staff Member, Council for Philosophical Studies Summer Institute in Metaphysics, 1968 Staff member and director, Council for Philosophical Studies Summer Institute in Philosophy of Religion, 1973 Director, National Endowment for the Humanities Summer Seminar, 1974, 1975, 1978 Staff member and co-director (with William P. Alston) NEH Summer Institute in Philosophy of Religion (Bellingham, Washington) 1986 Instructor, Pew Younger Scholars Seminar, 1995, 1999 Co-director summer seminar on nature in belief, Calvin College, July, 2004 Other E. Harris Harbison Award for Distinguished Teaching (Danforth Foundation), 1968 Member, Council for Philosophical Studies, 1968-74 William Evans Visiting Fellow University of Otago (New Zealand) 1991 Mentor, Collegium, Fairfield University 1993 The James A. -
Social Epistemology and the Project of Mapping Science
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 9-2015 Social Epistemology and the Project of Mapping Science Kamili Posey Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/1097 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! SOCIAL EPISTEMOLOGY AND THE PROJECT OF MAPPING SCIENCE BY KAMILI POSEY A dissertation submitted to the Graduate Faculty in Philosophy in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York. 2015 © 2015 KAMILI POSEY All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Philosophy in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. Nikolas Pappas ______________________________ ______________________________ ______________________________ Date Chair of Examining Committee Iakovos Vasiliou ______________________________ ______________________________ ______________________________ Date Executive Officer Samir Chopra ______________________________________________ Linda Alcoff ______________________________________________ Robert Sinclair ______________________________________________ Supervisory Committee THE -
The Triumph of the Irrational in Postenlightenment Theology
Andrews University Seminaly Studies, Spring 1999, Vol. 37, No. 1, 5-22 Copyright 1999 by Andrews University Press. THE TRIUMPH OF THE IRRATIONAL IN POSTENLIGHTENMENT THEOLOGY PAULFISHER Tunkhannock, PA 18657 This essay advances the idea that a dualism between faith and reason has come to characterize the postenlightenment theological enterprise.' This severance of faith and rationality is rooted in philosophical and not biblical modes of thought.2The result of this dualism is the triumph of the irrational in the interpretation of religious symbols. It would appear that the rigid confinement of faith and reason to autonomous spheres of operation leads to the ascendance of nonhistorical, non~once~tual, nonpsychological, and nonrational interpretations of biblical concepts.) Historical Development of Dualism in Knowledge The interplay of rationality and irrationality in the realm of religion has been analyzed by the conservative Christian apologist Francis Schaeffer. In his Escapefrom Reason, Schaeffer traced the development of a dualism between faith and rationality beginning with Saint Thomas 'The term postenlightenment is used to include both modern and postmodern theological developments. Schleiermacher, Bultmann, Barth, and Tillich are representative of the modern viewpoint; Lindbeck is representative of the postmodern camp. Gerhard Hasel, in a summary of the objections to historical criticism raised by E. Krentz, says, "Faith and the historical-critical method have ddfering means of determining reality. Thus, acceptance of historical criticism leads the Christian into intellectualdualism and forces him to live in two worlds that clash" (Biblicallntqretation Today [Washington,DC: Review and Herald, 1985],82); see also Wolfhart Pannenberg, "Faith and Reason," in Basic Questions in lleology (Philadelphia: Fortress Press, 1971), 47. -
I Am Going to Deal with the Foundations of First Philosophy in Its Entirety
FOUNDATIONALISM & THE STRUCTURE OF EPISTEMIC WARRANT I am going to deal with the foundations of First Philosophy in its entirety. —Descartes, Meditations on First Philosophy The basics of foundationalism Foundationalism is the classic view regarding the nature of warranted belief acceptance, non-acceptance and the suspending of judgement. It has been advocated by such historically significant philosophers as Aristotle, Aquinas, Descartes, Locke, Hume, Reid, and Kant as well as such significant contemporaries as A.J. Ayer, C.I. Lewis and Roderick Chisholm. It has been the subject of serious philosophical attacks by such prominent philosophers as Donald Davidson, Keith Lehrer, Laurence Bonjour and Richard Rorty.1 What is foundationalism, however? Given that foundationalism is a theory about the nature of epistemic warrant, it should be clear that it is a normative theory—i.e., it tells us when we are warranted, reasonable, or permitted to assent, not assent or suspend judgment regarding a proposition. How does it differ from the internalist and externalist views of epistemic warrant we have been discussing? Most importantly, it tells us about the structure of epistemically warranted doxastic attitudes. That is, it tells us how our epistemically warranted doxastic attitudes are related to each other. Put differently, it tells us that every member of a cognitive being’s set of doxastic attitudes is organized and formally related in very important ways. What is that organization and formal relation? According to the foundationalist, genuine (propositional) knowledge and epistemically warranted belief has a two-tier structure: some instances of our knowledge and epistemically warranted belief are foundational and every other instance is non-foundational. -
The Medieval Social Epistemologies of Augustine and Aquinas
Knowing and Trusting: The Medieval Social Epistemologies of Augustine and Aquinas by Matthew Kent Siebert A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Philosophy University of Toronto 2014 © Copyright by Matthew Kent Siebert, 2014 Knowing and Trusting The Medieval Social Epistemologies of Augustine and Aquinas Matthew Kent Siebert Doctor of Philosophy Department of Philosophy University of Toronto 2014 Abstract This dissertation is an introductory exploration of two influential medieval thinkers, Augustine and Aquinas, on the topic of testimony. I explain how Augustine’s view that testimony is a source of knowledge (notitia) developed through four stages, and argue that on Augustine’s view testimonial belief is justified inferentially. I argue that Aquinas thinks some testimonial belief is justified inferentially, and some is justified by adhering to the speaker as the formal object of one’s belief, on the grounds that the speaker is truthful. I argue that these provide knowledge when they provide cognitio. And I argue that Aquinas’s view can be developed into a plausible account of testimonial trust and trustworthiness. ii Acknowledgments I am extremely grateful for the guidance and support of Peter King, Martin Pickavé, and Jennifer Nagel in the writing of this dissertation. I am also grateful to Deborah Black, Michael Siebert, Simona Vucu, and Ian Drummond, for their very helpful comments on earlier drafts of some of these chapters. And I am grateful to the Social Sciences and Humanities Research Council of Canada, the Government of Ontario, and the University of Toronto for financial support. -
Questions for Uniqueness (3408 Words)
1 Questions for Uniqueness (3408 words) Abstract: In this paper, I argue that the so-called Uniqueness Thesis, or Uniqueness, is untenable because we cannot conceive of epistemic rationality as free of any practical components. Uniqueness states that given the same body of evidence, there is at most one rational doxastic attitude taken towards any proposition. Some authors, on the other hand, argue that it is rationally permissible to hold differing doxastic attitudes; call that view Permissivism. First, I provide a precise formulation for Uniqueness and evaluate some of the arguments for and against it. I show that many extant arguments against Uniqueness are question-begging and why these arguments fail. Finally, I offer a better argument against Uniqueness. My argument brings out that rational belief is not determined solely by evidence but also by the questions that guide one’s inquiry. 1. Introduction Given the same body of evidence, is it rational to possess differing doxastic attitudes towards a certain proposition? Some authors argue that it is permissible; call that Permissivism. Others oppose this view and argue for the so-called Uniqueness Thesis, or Uniqueness, which states that for agents with the same body of total evidence, there is at most one rational doxastic attitude taken towards any proposition. What I argue is that Uniqueness is untenable because we cannot conceive of epistemic rationality as free of any practical components. Although arguments have been provided for and against Uniqueness based on practical grounds, these arguments treat doxastic attitudes similarly with bodily actions. The practical component that I discuss here, on the other hand, is restricted to knowledge, i.e., how one inquires. -
Modernity, Science, and the Making of Religion
Modernity, Science, and the Making of Religion: A Critical Analysis of a Modern Dichotomy by Rodney W. Tussing A Thesis Presented in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved November 2014 by the Graduate Supervisory Committee: Linell Cady, Chair Joel Gereboff Owen Anderson ARIZONA STATE UNIVERSITY December 2014 ABSTRACT This project examines and challenges the West’s generally accepted two category approach to the world’s belief systems. That is, it will deconstruct the religion / science ‘paradigm’ that has developed over the past two centuries. It will argue that the dichotomy between the two categories was created by modernity for the purpose of establishing an exclusive view believed to be based on knowledge. This exclusive view, philosophical naturalism (science), was set in opposition to all alternative views identified as religion. As the exclusive view, though constructed on a defective foundation of knowledge, philosophical naturalism, nonetheless, became the privileged interpreter and explainer of reality in the academy of the Western world. As a work in the area of epistemology and the philosophy of religion, this project will challenge philosophical naturalism’s claim to knowledge. The approach will be philosophical and historical critically assessing both modernity’s and postmodernity’s basis for knowledge. Without a rational basis for exclusive knowledge the popular dichotomy dissolves. The implications of this dissolution for ‘religious studies’ will be addressed by offering an alternative -
The Sociology of the Sunday Assembly: ‘Belonging Without Believing’ in a Post- Christian Context Josh BULLOCK
The Sociology of the Sunday Assembly: ‘Belonging Without Believing’ in a Post- Christian Context Josh BULLOCK The thesis is being submitted in partial fulfilment of the requirements of the University for the degree of Doctor of Philosophy in Sociology. Kingston University London Submitted September 2017 Acknowledgements This research would not have been possible without the participants who volunteered to be interviewed about their experiences of attending the Sunday Assembly and for welcoming me into their homes. Furthermore, I would like to express gratitude towards the Sunday Assembly London and the wider Sunday Assembly community for making me always feel welcome. Additionally, it would not have been possible without the permission of and support from Sanderson Jones (co-founder), who allowed me early on to gain access to the Sunday Assembly and research it from an ethnographic perspective. I would not have been able to research the Sunday Assembly without the financial support of a part-funded scholarship provided by Kingston University. This scholarship allowed me to move to London to start my research. Special mention goes to my principal supervisor, Dr Sylvia Collins-Mayo. My PhD has been a series of amazing experiences and I wish to thank Dr Collins-Mayo not only for her incredible academic guidance, but also for allowing me to grow independently as a researcher and providing constant support and encouragement. I also wish to express profound gratitude to my secondary supervisor, Dr Sonya Sharma, who has equally provided incredible guidance throughout the course of my studies. I would like to thank Professor Basia Spalek, who was part of my supervisory team during my first year.