Alvin Goldman

Why should a citizen vote? There are two ways to interpret this question: in a prudential sense, and in a moral sense. Under the first interpretation, the question asks why—or under what circumstances—it is in a citizen's self-interest to vote. Under the second interpretation, it asks what moral reasons citizens have for voting. I shall mainly try to answer the moral version of the question, but my answer may also, in some circumstances, bear on the prudential question. Before proceeding to my own approach, let me briefly survey alternatives in the field.

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 advance a certain program for doing metaphysics, a program in which cognitive science would play an important role.1 This proposed ingredient is absent from most contemporary metaphysics. There are one or two local parts of metaphysics where a role for cognitive science is commonly accepted, but I advocate a wider range of application. I begin by laying out the general program and its rationale, with selected illustrations. Then I explore in some detail a single application: the ontology of events. I do not push hard for any particular ontological conclusion, about either events or any other topic. The focus is methodology, not a particular output of the methodology. Here is a recently published characterization of the metaphysical enterprise, one that probably captures orthodox practice pretty well and to which I take no exception

In the wake of Frege's attack on psychologism and the subsequent influence of Logical Positivism, psychological considerations in philosophy came to be viewed with suspicion. Philosophical questions, especially epistemological ones, were viewed as 'logical' questions, and logic was sharply separated from psychology. Various efforts have been made of late to reconnect epistemology with psychology. But there is little agreement about how such connections should be made, and doubts about the place of psychology within epistemology are still much in evidence. It therefore remains to be clarified just how such links should be established, and what impact they would have on the direction of epistemology.

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.

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.

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.