Duncan Pritchard

_What is this thing called Philosophy?_ is the definitive textbook for all who want a thorough introduction to the field. It introduces philosophy using a question-led approach that reflects the discursive nature of the discipline. Edited by Duncan Pritchard, each section is written by a high-profile contributor focusing on a key area of philosophy, and contains three or four question-based chapters offering an accessible point of engagement. The core areas of philosophy covered are: Ethics Political Philosophy Aesthetics Epistemology Philosophy of Mind Metaphysics Philosophy of Science Philosophy of Religion The Meaning of Life. The accompanying Routledge companion website features valuable online resources for both instructors and students including links to audio and video material, multiple-choice questions, interactive flashcards, essay questions and annotated further reading. This is the essential textbook for students approaching the study of philosophy for the first time.

This paper examines Linda Zagzebski’s account of rationality, as set out in her rich, wide-ranging, and important book, Epistemic Authority: A Theory of Trust, Authority, and Autonomy in Belief. We briefly describe the account that she offers and then consider its plausibility. In particular, in the first section we argue that a number of Zagzebski’s claims with regard to rationality require more support than she offers for them. Moreover, in the second section, we contend that far from offering Zagzebski a quick way of dealing with radical scepticism, her account of rationality actually seems to be particularly vulnerable to this problem.

According to neo-classical economic theory, free markets should eventually settle at the most efficient equilibrium. Critics of the view have claimed, however, that even if the idealised conditions demanded by the theory were met (such that the markets in question were completely fee) one would still not find those markets settling at the optimally efficient equilibrium because of the path dependent' nature of economic decision-making. Essentially, the claim is that economic decision-making is always informed by the historical setting in such a way as to prevent those decisions from generally tending towards an optimally efficientequilibrium.It is argued that this debate has been hampered by the fact that the usual three-tiered way of understanding path dependence offered by Stan Liebowitz and Stephen Margolis fails to capture what proponents of the view have in mind. By examining the way in which the notion of path dependence is often described interms borrowed from the philosophy of science, this paper contends that we can gain a more accurate understanding of this notion by recasting it in the light of the Wittgensteinian conception of a 'hinge' proposition. This new account has the advantage of being clearer about the kind of empirical data that is relevant to the issue of whether path dependence is a genuine and economically significant phenomenon. Furthermore, it is argued that this modified account of path dependence may be able to resist some of the key objections that have been levelled against this notion.

The recent movement towards virtue–theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism–based virtue theories have been focusing on the problem of what I call “veritic” epistemic luck, non–reliabilism–based virtue theories have instead been concerned with a very different type of epistemic luck, what I call “reflective” epistemic luck. It is argued that, prima facie at least, both forms of epistemic luck need to be responded to by any adequate epistemological theory. The problem, however, is that one can best eliminate veritic epistemic luck by adducing a so–called safety–based epistemological theory that need not be allied to a virtue–based account, and there is no fully adequate way of eliminating reflective epistemic luck. I thus conclude that this raises a fundamental difficulty for virtue–based epistemological theories, on either construal. [ABSTRACT FROM AUTHOR].

A popular form of virtue epistemology—defended by such figures as Ernest Sosa, Linda Zagzebski and John Greco—holds that knowledge can be exclusively understood in virtue-theoretic terms. In particular, it holds that there isn't any need for an additional epistemic condition to deal with the problem posed by knowledge-undermining epistemic luck. It is argued that the sustainability of such a proposal is called into question by the possibility of epistemic twin earth cases. In particular, it is argued that such cases demonstrate the need for virtue-theoretic accounts of knowledge to appeal to an independent epistemic condition which excludes knowledge-undermining epistemic luck

A commonly expressed worry in the contemporary literature on the problem of epistemological scepticism is that there is something deeply intellectually unsatisfying about the dominant anti-sceptical theories. In this paper I outline the main approaches to scepticism and argue that they each fail to capture what is essential to the sceptical challenge because they fail to fully understand the role that the problem of epistemic luck plays in that challenge. I further argue that scepticism is best thought of not as a quandary directed at our possession of knowledge simpliciter, but rather as concerned with a specific kind of knowledge that is epistemically desirable. On this view, the source of scepticism lies in a peculiarly epistemic form of angst. It is always by favour of Nature that one knows something. [Wittgenstein 1969: §505]