Sanford Goldberg

Frege’s ‘differential dubitability’ test is a test for differences in cognitive value: if one can rationally believe that p while simultaneously doubting that q, then the contents p and q amount to different ‘cognitive values’. If subject S is rational, does her simultaneous adoption of different attitudes towards p and q require that the difference between p and q(as cognitive values) be transparent to her? It is natural to think so. But I argue that, if attitude anti-individualism is true, then rational differential dubitability does not presuppose that differences in cognitive value be transparent. The significance of this argument lies in what it tells us, both about the notion of cognitive value (and its relation to the differential dubitability test), but also about the prospects for a Burge-type position which aims to combine attitude anti-individualism with a (perhaps qualified) reliance on the differential dubitability test.

  Do computers have beliefs? I argue that anyone who answers in the affirmative holds a view that is incompatible with what I shall call the commonsense approach to the propositional attitudes. My claims shall be two. First,the commonsense view places important constraints on what can be acknowledged as a case of having a belief. Second, computers – at least those for which having a belief would be conceived as having a sentence in a belief box – fail to satisfy some of these constraints. This second claim can best be brought out in the context of an examination of the idea of computer self-knowledge and self-deception, but the conclusion is perfectly general: the idea that computers are believers, like the idea that computers could have self-knowledge or be self-deceived, is incompatible with the commonsense view. The significance of the argument lies in the choice it forces on us: whether to revise our notion of belief so as to accommodate the claim that computers are believers, or to give up on that claim so as to preserve our pretheoretic notion of the attitudes. We cannot have it both ways

This paper addresses how the anonymity of an assertion affects the epistemological dimension of its production by speakers, and its reception by hearers. After arguing that anonymity does have implications in both respects, I go on to argue that at least some of these implications derive from a warranted diminishment in speakers' and hearers' expectations of one another when there are few mechanisms for enforcing the responsibilities attendant to speech. As a result, I argue, anonymous assertions do not carry the same of the speaker's relevant epistemic authoritativeness that ordinary assertions do. If this is correct, the phenomenon of anonymity provides us with a lesson regarding ordinary assertions: their aptness for engendering belief in others, and so for communicating knowledge, depends in general on the very publicness of the act of assertion itself

A typical strategy of those who seek to show that externalism is compatible with authoritative knowledge of content is to show that externalism does nothing to undermine the claim that all thinkers can at any time form correct and justi?ed self-ascriptive judgements concerning their occurrent thoughts. In reaction, most incompat- ibilists have assumed the burden of denying that externalism is compatible with this claim about self-ascription. Here I suggest another way to attack the compatibilist strategy. I aim to show that forming a justi?ed true self-ascriptive judgement about one

In her recent book Anti-Individualism and Knowledge, Jessica Brown has presented a novel answer to the self-knowledge achievement problem facing the proponent of anti-individualism. She argues that her answer is to be preferred to the traditional answer (based on Burge, 1988a). Here I present three objections to the claim that her proposed answer is to be preferred. The significance of these objections lies in what they tell us about the nature of the sort of knowledge that is in dispute. Perhaps the most important lesson I draw from this discussion is that, given the nature of knowledge of one's own thoughts, discriminability (from relevant alternatives) is not a condition on knowledge as such.

Most explorations of the epistemic implications of Semantic Anti- Individualism (SAI) focus on issues of self-knowledge (first-person au- thority) and/or external-world skepticism. Less explored has been SAIs implications forthe epistemology of reasoning. In this paperI argue that SAI has some nontrivial implications on this score. I bring these out by reflecting on a problem first raised by Boghossian (1992). Whereas Boghos- sians main interest was in establishing the incompatibility of SAI and the a priority of logical abilities (Boghossian 1992: 22), I argue that Boghossians argument is better interpreted as pointing to SAIs implications for the na- ture of discursive justification