Naturalized Epistemology
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Virtue Epistemology: Why Uncle Andrew Couldn’T Hear the Animals Speak
1 Virtue Epistemology: Why Uncle Andrew Couldn’t Hear the Animals Speak One of the most fascinating scenes in The Chronicles of Narnia features an incident that is truly puzzling. The scene takes place in The Magician’s Nephew . Four lucky humans (Digory, Polly, Uncle Andrew, and Frank the Cabby) and one very unhappy Witch (Jadis) watch as Aslan sings the new world of Narnia into existence. When the newly-created Talking Animals begin to speak, the human witnesses are amazed to find that they can understand them. Everyone, that is, except Uncle Andrew. All he can hear is barkings, howlings, and the like (MN, Chapter 10, p. 75). But why? Why wasn’t Uncle Andrew able to understand like everyone else? This is the sort of question asked by virtue epistemologists. And as we shall see, virtue epistemologists can shed a great deal of light on the puzzle before us. But before looking at the insights that virtue epistemologists can bring us, let’s get clear on what virtue epistemology is . Epistemology is the branch of philosophy concerned with the study of knowledge and belief. Epistemologists seek to answer fundamental questions like: “What is knowledge?” “How do people come to know things?” “ Can we really know anything?” “When is a belief justified?” “Are any beliefs one hundred percent certain?” and “Is the hoky poky really what it’s all about?” One hot topic among epistemologists centers on the distinction between believing something to be true and knowing that it’s true. Clearly, I can’t know something unless it’s true. -
University of Oklahoma Graduate College The
UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE THE VIRTUES OF BAYESIAN EPISTEMOLOGY A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the Degree of DOCTOR OF PHILOSOPHY By MARY FRANCES GWIN Norman, Oklahoma 2011 THE VIRTUES OF BAYESIAN EPISTEMOLOGY A DISSERTATION APPROVED FOR THE DEPARTMENT OF PHILOSOPHY BY ______________________________ Dr. James Hawthorne, Chair ______________________________ Dr. Chris Swoyer ______________________________ Dr. Wayne Riggs ______________________________ Dr. Steve Ellis ______________________________ Dr. Peter Barker © Copyright by MARY GWIN 2011 All Rights Reserved. For Ted How I wish you were here. Acknowledgements I would like to thank Dr. James Hawthorne for his help in seeing me through the process of writing my dissertation. Without his help and encouragement, I am not sure that I would have been able to complete my dissertation. Jim is an excellent logician, scholar, and dissertation director. He is also a kind person. I am very lucky to have had the opportunity to work with him. I cannot thank him enough for all that he has given me. I would also like to thank my friends Patty, Liz, Doren, Murry, Becky, Jim, Rebecca, Mike, Barb, Susanne, Blythe, Eric, Ty, Rosie, Bob, Judy, Lorraine, Paulo, Lawrence, Scott, Kyle, Pat, Carole, Joseph, Ken, Karen, Jerry, Ray, and Daniel. Without their encouragement, none of this would have been possible. iv Table of Contents Acknowledgments iv Abstract vi Chapter 1: Introduction 1 Chapter 2: Bayesian Confirmation Theory 9 Chapter 3: Rational Analysis: Bayesian Logic and the Human Agent 40 Chapter 4: Why Virtue Epistemology? 82 Chapter 5: Reliability, Credit, Virtue 122 Chapter 6: Epistemic Virtues, Prior Probabilities, and Norms for Human Performance 145 Bibliography 171 v Abstract The aim of this dissertation is to address the intersection of two normative epistemologies, Bayesian confirmation theory (BCT) and virtue epistemology (VE). -
A Critical Reflection on W.V.O. Quine's Naturalized Epistemology
© 2019 IJRAR May 2019, Volume 6, Issue 2 www.ijrar.org (E-ISSN 2348-1269, P- ISSN 2349-5138) A Critical Reflection on W.V.O. Quine’s Naturalized Epistemology Abraham Tsehay Jemberie Debre Berhan University, Debre Berhan, Ethiopia Abstract: W. V. O. Quine is the prominent advocate of naturalized epistemology, collection of philosophical views that employs scientific methods, results and practices to solve epistemological problems. In this paper, I explore whether Quine’s argument to replace epistemology by science is convincing. In naturalized epistemology, Quine totally rejects the normative aspect of epistemology; he focuses on the descriptive part of epistemology. Other thinkers such as Kim, Stroud, Almedir, Rorty argues that epistemology without norm is epistemology in name only. Furthermore, all philosophical questions cannot be answered by applying scientific methods, because philosophy’s scope is broader than science. Thus, Quine’s attempt to scientized philosophy in general and epistemology in particular is unattainable. Key Words: W. V. O. Quine, Naturalized Epistemology, Replacement Naturalism 1. Introduction W. V. O. Quine is the prominent proponent of naturalized epistemology. He thought that traditional epistemology has to be replaced by naturalized epistemology. According to Quine, traditional epistemology has two projects: doctrinal project and conceptual project. He held that these two projects of traditional epistemology have failed. Quine argued that the failure of these projects indicates that traditional epistemology is unattainable. So, he concluded, traditional epistemology has to be replaced by naturalized epistemology. In this paper, I am going to explore whether Quine’s argument used to replace traditional epistemology by naturalized epistemology is convincing. -
Virtuous Knowledge: an Account of Virtue Epistemology Senior Honors
Virtuous Knowledge: - An Account of Virtue Epistemology Senior Honors Thesis (HONRS 499) By Erin R. Smith Dr. Juli Eflin, Advisor Ball State University Muncie, IN April 28, 2000 Date of Graduation: May 2000 L L Acknowledgements Many thanks to Dr. Juli Eflin for her time, impartial guidance throughout the development of my thesis, and her encouragement, which helped me fearlessly expound my own ideas. Thanks must also be given to my parents and friends who felt the philosophical concentration of the past eight months along with me, and continually supported my efforts. Now we may all rest our heads. My appreciation to Krista, Matt, Deidre, David, Julia and Mindy for allowing me to immortalize them in this discussion of virtue. Et in Arcadia ego. - Abstract Throughout history, virtue has out-stepped the bounds of ethics and entered other philosophical venues such as epistemology. Just as a person is responsible for exhibiting virtuous behavior, so is he or she responsible for virtuously attaining and holding beliefs in the quest for knowledge. In virtue epistemology, epistemic virtues are the fundamental mediums through which one's beliefs are justified. They are similar to moral virtues in definition and consequences, but differ in function in that epistemic virtues direct beliefs while moral virtues direct behavior. Some virtues to be described are openness, epistemic conscientiousness, epistemic courage, introspection and the skilled use of reason. - "Again and again a new truth is revealed to us in whose light all our previous knowledge must be rearranged. " -- Evelyn Waugh, Brideshead Revisited Like all epistemic theories, virtue epistemology must establish criteria and goals necessary for one to meet so knowledge can be achieved. -
Heidegger's Basic Assumptions
Daniel O. Dahlstrom Heidegger’s Basic Assumptions If we improve our understanding of ordinary talk of physical things, it will not be by reducing that talk to a more familiar idiom; there is none. It will be by clarifying the connections, causal or otherwise, between ordinary talk of physical things and various further matters, which in turn we grasp with help of ordinary talk of physical things. W. V. O. Quine, Word and Object1 In Being and Time Heidegger sets out from three assumptions: first, that we generally have some understanding of what it means to be, some sense of being; second, that this understanding matters to us and, in an essential way, constitutes our manner of being; and third, that we are capable of giving an appropriate analysis or interpretation of this understanding.2 These are by no means the only suppositions driving the project begun in Being and Time but they certainly figure among its most basic assumptions. The first of these assumptions is Heidegger’s „preontological“ and „preexistential“ assumption, the second his „existential“ assumption, and the third his „ontological“ assumption. These basic assumptions, moreover, exhibit an order that is equally basic to Heidegger’s project at the time. The existential assumption presupposes the preontological assumption and his fundamental ontology presupposes the existential character of our preontological sense of being. Despite an increasing appreciation of the relevance of many of Heidegger’s investigations to concerns of contemporary analytic philosophers, these basic assumptions continue to be roundly viewed with a mixture of suspicion and bemusement. It would be extremely difficult – and no attempt will be made here – to give an adequate explanation of all the reasons for this recalcitrance. -
Virtue Epistemology and Abilism on Knowledge *
Virtue Epistemology and Abilism on Knowledge* John Turri [email protected] Abstract: Virtue epistemologists define knowledge as true belief produced by intellectual virtue. In this paper, I review how this definition fails in three important ways. First, it fails as an ac- count of the ordinary knowledge concept, because neither belief nor reliability is essential to knowledge ordinarily understood. Second, it fails as an account of the knowledge relation itself, insofar as that relation is operationalized in the scientific study of cognition. Third, it serves no prescriptive purpose identified up till now. An alternative theory, abilism, provides a superior ac- count of knowledge as it is ordinarily and scientifically understood. According to abilism, knowledge is an accurate representation produced by cognitive ability. Keywords: knowledge; ability; virtue; belief; reliability; philosophical method A popular view in contemporary Anglophone epistemology is that knowledge is true belief pro- duced by intellectual virtue. Philosophers accepting this are often called “virtue epistemologists.” Virtue epistemologists differ on how to characterize an intellectual virtue. Some theorists focus on refined intellectual character traits, such as open-mindedness or conscientiousness, which the agent cultivates over time through deliberate effort (Code 1987; Montmarquet 1993; Zagzebski 1996). On this approach, knowledge is defined as true belief produced by a refined intellectual * This is the penultimate version (10 June 2016) of a paper to appear in Heather Battily (Ed.), The Routledge Handbook of Virtue Epistemology (Routledge). Please cite the final, published version if possible. !1 character trait. Other theorists include reliable cognitive faculties, such as excellent vision or memory, among the intellectual virtues (Sosa 1991; Greco 1993; Goldman 1993). -
Naturalizing Ethics
2 Naturalizing Ethics OWEN FLANAGAN, HAGOP SARKISSIAN, AND DAVID WONG Introduction In this chapter we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies – Hume and Moore’s – that it allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism (Flanagan 1995; 2002; Wong 1984; 1996; 2006b). The latter substantive view, supported by a neocompatibilist view of human agency, constitutes the essence of Duke naturalism. It provides a credible substantive alternative to bald or eliminativist Australian ethical natu- ralism, especially one that supports moral skepticism (Mackie), and to the more reticent Pittsburgh naturalism.1 Naturalism in the Broad Sense Ethical naturalism is a variety of a broader philosophical naturalism, so it will be good to say what naturalism in the broad sense is. According to the OED, the original philosophical meaning of the term “naturalism” dates back to the 17th century and meant “a view of the world, and of man’s relation to it, in which only the operation of natural (as opposed to supernatural or spiritual) laws and forces is admitted or assumed.” 1 McDowell coined the term “bald naturalism” (McDowell 1996) and sometimes characterizes it in a way that engenders or is akin to moral skepticism. In principle, a naturalist might be a moral skeptic, believing that there are no moral properties as ordinarily conceived and thus that moral propositions are literally false (or meaning- less). -
A Critical Examination of Quinean Naturalism______A Closer Look at Quine’S Naturalized Epistemology
A Critical Examination of Quinean Naturalism_________ A Closer Look at Quine’s Naturalized Epistemology Ashley Spring Florida Atlantic University We always speak from within a theory, a system of the world. There is no neutral or presuppositionless position from which we can make judgments about the world and our theory of it: all of our judgments must be evaluated as being part of a substantive theory of the world. In particular our philosophical remarks are made from within such a theory. —Peter Hylton Introduction The resources of traditional epistemology have been exhausted. The result is the necessary paradigmatic shift from ‘first philosophy’ to a more plausible, and albeit, naturalized enterprise. W.V. Quine’s shift towards naturalizing epistemology serves as a catalyst for epistemic inquiry through the inclusion of the natural sciences in epistemology. In so naturalizing epistemology, Quine does not view epistemology as a prior or foundational discipline that can be justified a priori but rather, as an integral part of our web of beliefs about the world. 1 Such a radical departure from the foundationalist program better captures our epistemic aims by focusing on the resources found in the natural sciences relative to knowledge acquisition. This paper will provide a critical examination of Quiean naturalism through a close examination of Quine’s “Epistemology Naturalized.” Indeed, through this critical examination of Quine’s epistemological project, we should see how Quine’s naturalized epistemology serves as a radical yet, practical starting point for epistemic inquiry, along with how such a naturalized shift establishes a more philosophically plausible approach to epistemology. -
Catherine Elgin CV.Pdf
CATHERINE Z. ELGIN [email protected] CURRENT Professor of the Philosophy of Education POSITION: Graduate School of Education Harvard University Cambridge, Massachusetts 02138 (617) 496-0504 EDUCATION: Ph.D., 1975, Brandeis University. Dissertation: Reference and Meaning: a Study of Wittgenstein’s Tractatus. B.A., 1970, Vassar College. Major: Philosophy. Thesis: ‘The Implications of the Theory of Relativity for the Philosophy of Time’. PREVIOUS EXPERIENCE: 2000-2001 Visiting Professor of Ethics, Harvard Kennedy School of Government 1997-1998 Visiting Professor, MIT 1997-1998 Visiting Professor, Graduate School of Education, Harvard University 1996-1997 Visiting Professor, Wellesley College 1993-1995 Visiting Professor, Wellesley College 1992-1993 Visiting Professor, Princeton University 1990-1991 Visiting Professor, Dartmouth College 1988-1989 Visiting Associate Professor, Princeton University 1986-1988 Visiting Associate Professor, Wellesley College 1982-1986 Associate Professor (Tenured), UNC, Chapel Hill 1983-1984 Visiting Associate Professor, Mount Holyoke College 1981-1982 Andrew W. Mellon Fellow, Harvard University 1979-1980 Assistant Professor, Michigan State University 1975-1979 Assistant Professor, Simmons College 1974-1975 Assistant Professor, Vassar College FELLOWSHIPS AND GRANTS: 2014-2016 John Templeton Foundation Research Grant: Understanding 2014-2015 John Templeton Foundation Research Grant: Intellectual Humility 2011 Newhouse Fellow in the Humanities, Wellesley College 2009-2011 Spencer Foundation Grant 2004-2005 N.E.H Fellowship for University Teachers 1995 N.E.H. Fellowship for University Teachers 1994-1995 Fellow, Bunting Institute, Harvard University 1986-1987 John Dewey Senior Research Fellowship 1984-1985 ACLS Research Fellowship 1 1981-1982 Andrew W. Mellon Faculty Fellowship in the Humanities, Harvard University 1979 N.E.H. Summer Seminar: Epistemological and Moral Relativism, with Richard Rorty PUBLICATIONS: Books True Enough. -
Gavagai Redox Or ―Epistemology Naturalized‖ Through Lockean Spectacles (Undetached Draft Parts) 1.) Introduction in This
Gavagai Redox Or ―Epistemology Naturalized‖ Through Lockean Spectacles (undetached draft parts) 1.) Introduction In this paper I pursue two ambitious goals. First, and foremost, I outline an alternative both to the standard interpretations of Quine‘s ―Epistemology Naturalized‖ and to the standard projects in naturalized epistemology. Second, I place this alternative view of naturalized epistemology in the context of recent epistemology as well as the recent and long-term history of philosophy, evaluating the outlined view both as an interpretation of Quine and as an epistemic project. Understanding the theory in a broader historical context is important to epistemology, which all too often evinces an indifference and/or ignorance of its historical roots. Indeed, in an ironic twist—given Quine's famous thesis regarding the indeterminacy of translation--I argue that the literature in epistemology exhibits a profound misunderstanding of Quine's position. Ultimately, the primary philosophical significance of the theory lies with its utility in epistemology. Therefore, I try to exhibit the consistent and strong motivations for Quine's rejection of traditional approaches to epistemology, outline his positive position, and defend that position against the skeptic as well as the charges of circularity. 2. The Standard Interpretations/Programs of Epistemology Naturalized Epistemologists standardly explicate Quine‘s essay, and hence, naturalized epistemology, in accordance with one of three interpretative traditions. Kim and Stroud famously assert -
Does Epistemic Naturalism Vindicate Semantic Externalism?- an Episto-Semantical Review*
Ravenshaw Journal of Philosophy, Vol. III December 2017 27-37 ISSN: 2395-3209 Does Epistemic Naturalism vindicate Semantic Externalism?- An Episto-semantical Review* SANJIT CHAKRABORTY Department of Philosophy Jadavpur University, Kolkata-32, W.B. ABSTRACT The paper concentrates how could the acceptance of radical naturalism in Quine’s theory of meaning escorts Quine to ponder the naturalized epistemology. W.V. Quine was fascinated about the evidential acquisition of scientific knowledge, and language as a vehicle of knowledge takes a significant role in his regimented naturalistic theory that is anchored in the scientific framework. My point is that there is an interesting shift from epistemology to language (semantic externalism). The rejection of the mentalist approach on meaning vindicates external that somehow pave the way for ‘semantic holism’, a thesis where the meaning of a sentence is defined in turns to the totality of nodes and paths of its semantic networks where the meaning of linguistic units depend upon the meaning of the entire language. I would like to relook on Quine’s heart throbbing claim about the co-extensiveness of the sentential relation and the evidential relation that point towards an affirmation of meaning holism and semantic externalism. Besides, the knowledge of acquaintance that relinquishes the singular thought from the account of psychological consideration and self-knowledge hypothesis copes up with the testimonial and warrant knowledge entangling by the claims of social-knowledge as anticipated by Alvin Goldman. My conclusion would be nearer to the stance of semantic externalism inculcated by the social knowledge (in epistemic sense) and semantic holism. 28 SANJIT CHAKRABORTY W. -
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.