Alvin Goldman

(? - 2024)

This chapter considers how imagination generates emotion. ‘Supposition-imagination’ (S-imagination) is distinguished from ‘enactment-imagination’ (E-imagination). The former kind of imagination involves entertaining or supposing various hypothetical scenarios; with the latter kind of imagination, one tries to create a kind of facsimile of a mental state. Thus, one might try to create a perception-like state as in visual imagination or motoric imagination. It is argued that this much richer form of imagination generates typical emotional reactions to fiction. Emotional reactions to fiction are generated in several different ways, including a process in which we E-imagine being a hypothetical reader or observer of fact.

I wish to advocate a reorientation of epistemology. Lest anyone maintain that the enterprise I urge is not epistemology at all (even part of epistemology), I call this enterprise by a slightly different name: epistemics. Despite this terminological concession, I believe that the inquiry I advocate is significantly continuous with traditional epistemology. Like much of past epistemology, it would seek to regulate or guide our intellectual activities. It would try to lay down principles or suggestions for how to conduct our cognitive affairs. The contrast with traditional epistemology – at least "analytic" epistemology of the twentieth century – would be its close alliance with the psychology of cognition. The basic premise of epistemics is that one cannot give the best advice about intellectual operations without detailed information about mental processes. Since these processes are most illuminatingly studied by cognitive psychology, epistemics would go hand in hand with empirical investigation of our "information-processing" mechanisms.

David Braybrooke makes two criticisms of my theory of social power, one that deals with the time of power and one that concerns the relation between power and cost. In his first criticism he points out that, according to my analysis, Richard Nixon had the power, in 1940, to nominate Burger for Chief Justice in 1970, and a certain twelve-year old boy may today have the power to hit the first home run of the 1990 season. Braybrooke finds these consequences of the theory unacceptable. These agents may have the ability to acquire the indicated powers at these times, he argues, but they do not (yet) have these powers.

Epistemology should accommodate both psychological and social dimensions of knowledge. My framework, called 'epistemics,' divides into individual and social epistemics. Primary individual epistemics, which is closely allied with cognitive science, studies the epistemic properties of basic cognitive operations. Examples are given, focusing on belief perseverance, imagery, deductive reasoning, and acceptance (as modeled by the "connectionist" approach). Social epistemics targets such things as communication practices and institutional characteristics for epistemic evaluation. Rejecting relativism, I defend objective, truth-based, standards of evaluation. The help of social science is enlisted in studying the truth-linked properties of alternative practices and institutions, such as methods of weighting individual judgments in forming a collective judgment.

With this issue Episteme makes its debut with Cambridge University Press, after eight successful years of publication at Edinburgh University Press. The journal’s new subtitle reflects a significant expansion in scope and mission. Our previous subtitle, ‘A Journal of Social Epistemology’, reflected our earlier focus on the nascent field of social epistemology. The new subtitle, ‘A Journal of Individual and Social Epistemology’, reflects a new self-definition as a full-spectrum journal of epistemology, including the complete remit of analytic epistemology.

Many of the cognitive and social sciences deal with the question of how beliefs or belief-like states are produced and transmitted to others. Let us call any account or theory of belief-formation and propagation a doxology. I don’t use that term, of course, in the religious or theological sense. Rather, I borrow the Greek term ‘doxa’ for belief or opinion, and use ‘doxology’ to mean the study or theory of belief-forming processes. How is doxology related to epistemology? Epistemology is the theory of knowledge, and according to standard accounts knowledge is justified true belief. Since knowledge entails belief, doxology would seem to be intimately related to epistemology. How can we say what produces knowledge unless we can say what produces belief? Of course, many epistemologists are not so interested in what produces knowledge. They are interested in specifying the conditions definitive of knowing. We need not be so restrictive, however, about epistemology’s scope. Historically, epistemology was concerned with the sources or methods of knowing: which methods of belief-formation, which routes to belief, augur well not only for belief production but for the production of knowledge? Which routes to belief offer good prospects for yielding true, justified belief?

Epistemology needs a social branch to complement its traditional, ‘individualist’ branch. Like its individualist sister, social epistemology would be an evaluative enterprise. It would assess (actual and possible) social practices in terms of their propensities to promote or inhibit knowledge, where knowledge is understood in the sense of true belief. Social epistemology should examine the practices of many types of players, as well as technological and institutional structures: speakers, hearers, gate-keepers of communication (e.g., editors, publishers, referees), communication technologies and their applications, and legal and economic arrangements that influence the epistemic quality of public speech. A mixture of analytical tools should be employed to assess practices in terms of their likely knowledge outcomes, tools that include Bayesian probability theory, economic theory, and empirical inquiry.

A central issue in contemporary epistemology is whether there is a species of (prima facie) justification that is immediate, direct, basic, or foundational. It is puzzling whether and how immediate justification could arise. This is perhaps the core issue that divides foundationalists from coherentists. This chapter examines the treatment of the subject of immediate justification by four epistemologists: Richard Feldman, Michael Huemer, Peter Markie, and James Pryor. Although each offers helpful explorations of the territory, none of them offers a satisfactory positive solution. It is argued that process reliabilism offers the best available solution to the puzzle of immediate justification. If this thesis can be made good, it will be a feather in reliabilism's cap, even if it does not solve other outstanding problems for the theory.

The paper by Susan Feigenbaum and David Levy, 'The market for (ir)reproducible econometrics', has several meritorious features. It offers an interesting model of how econometric researchers might decide whether to replicate a previously published article and how journal editors might decide whether to publish such a replication study. It offers data about error rates involved in original studies and about the willingness of original researchers to submit their data to potential replicators. Finally, it endorses some plausible proposals for institutional changes that are warranted by their model and empirical findings. What we especially like in their approach is its contribution to the truth-oriented mission of social epistemology, at least as we interpret their overall project. Unlike many investigators in the social studies of science, Feigenbaum and Levy (hereafter F & L) are not only interested in the variables affecting the behaviour of scientific agents, but in whether these variables have positive or negative outcomes for the scientific acquisition of truth, and in how the interest of truth might best be served. In this respect their work bears a close analogy to our own work in social epistemology, as we shall explain below.

The ordinary understanding and ascription of mental states is a multiply complex subject. Widely discussed approaches to the subject, such as functionalism and the theory-theory (TT), have many variations and interpretations. No surprise, then, that there are misunderstandings and disagreements, which place many items on the agenda. Unfortunately, the multiplicity of issues raised by the commentators and the limitations of space make it impossible to give a full reply to everyone. My response is divided into five topics: (1) Which version(s) of functionalism are candidates for an account of folk psychology, and is any such version satisfactory? (2) Where does TT stand in light of the two target articles and commentaries? (3) Does a phenomenological story provide a promising account of mental states, and is there special first-person authority about them? (4) What are suitable methodological assumptions for our subject matter? (5) How well does the simulation theory fare as an account of third-person mentalistic ascription?

This collection of readings shows how cognitive science can influence most of the primary branches of philosophy, as well as how philosophy critically examines the foundations of cognitive science. Its broad coverage extends beyond current texts that focus mainly on the impact of cognitive science on philosophy of mind and philosophy of psychology, to include materials that are relevant to five other branches of philosophy: epistemology, philosophy of science (and mathematics), metaphysics, language, and ethics. The readings are organized by philosophical fields, with selections evenly divided between philosophers and cognitive scientists. They draw on research in numerous areas of cognitive science, including cognitive psychology, developmental psychology, social psychology, psychology of reasoning and judgment, artificial intelligence, linguistics, and neuropsychology. There are timely treatments of current topics and debates such as the innate understanding of number, children's theory of mind, self-knowledge, consciousness, connectionism, and ethics and cognitive science.

The evaluation of arguments and argumentation is best understood epistemologically. Epistemic circularity is not formally defective but it may be epistemologically objectionable. Sorenson's doubts about the syntactic approach to circularity are endorsed with qualifications. One explanation of an argument's goodness is its ability to produce justified belief in its conclusion by means of justified belief in its premises, but matters are not so simple for interpersonal argumentation. Even when an argument's premises and conclusion are justified for a speaker, this justifiedness may not be transmissible to every hearer. Still, an epistemic approaeh is instructive. Arguing in enthymemes can be legitimate, e.g., because enthymemes can help produce justified persuasion in an audience that supplies the missing premises

What is the mission of epistemology, and what is its proper methodology? Such meta-epistemological questions have been prominent in recent years, especially with the emergence of various brands of "naturalistic" epistemology. In this paper, I shall reformulate and expand upon my own meta-epistemological conception (most fully articulated in Goldman, 1986), retaining many of its former ingredients while reconfiguring others. The discussion is by no means confined, though, to the meta-epistemological level. New substantive proposals will also be advanced and defended.

Epistemology has historically focused on individual inquirers conducting their intellectual affairs in total isolation from one another. Methodological solipsism aside, however, it is incontestable that people’s opinions are massively influenced by their community and culture, by the written and spoken words of others, both past and present. This has led recent epistemologists to pay greater attention to the social dimensions of knowledge, especially to the role of testimony as a source of justification. The aim of Knowledge in a Social World is to articulate a more systematic and wide-ranging conception of social epistemology, a conception that forges links with both empirical and policy-oriented disciplines that study the place of knowledge in society. On the one hand, it steers social epistemology along paths continuous with mainstream epistemology and philosophy of science; on the other, it carries epistemology into greater contact than is customary with political philosophy, legal philosophy, and such new or peripheral fields as Internet epistemology and philosophy of education. Although it never abandons the theoretical mission of epistemology, it also makes concerted forays into what may be called “applied epistemology”.

For most of their respective existences, reliabilism and evidentialism (that is, process reliabilism and mentalist evidentialism) have been rivals. They are generally viewed as incompatible, even antithetical, theories of justification.1 But a few people are beginning to re-think this notion. Perhaps an ideal theory would be a hybrid of the two, combining the best elements of each theory. Juan Comesana (forthcoming) takes this point of view and constructs a position called “Evidentialist Reliabilism.” He tries to show how each theory can profit by borrowing elements from the other. Comesana concentrates on reliabilism’s problems and how it might be improved by infusions from evidentialism. This paper follows a similar tack. My emphasis, however, is the reverse of Comesana’s. I highlight problems for evidentialism and show how it could benefit by incorporating reliabilist themes. I am not sanguine that evidentialists will see it my way. They might even view my proposals as an insidious attempt to convert evidentialists to reliabilism. Well, I won’t debate the best way to formulate this paper’s recipe. At any rate, it began with the idea (which anteceded my reading of Comesana) of creating a synthesis of reliabilism and evidentialism. It retains significant strands of that idea, although the synthesis theme does not pervade the entire paper. What is mentalist evidentialism? Its original formulation was succinct.