Duncan Pritchard

Inference to the best explanation—or, IBE—tells us to infer from the available evidence to the hypothesis which would, if correct, best explain that evidence. As Peter Lipton (2000, 184) puts it, the core idea driving IBE is that explanatory considerations are a guide to inference. But what is the epistemic status of IBE, itself? One issue of contemporary interest (e.g., Boyd 1985; Psillos 1999; Boghossian 2001; Enoch & Schechter 2008) is whether it is possible to provide a justification for IBE itself which is non- objectionably circular. We aim to carve out some new space in this debate. In particular, we suggest that the matter of whether a given rule-circular argument is objectionably circular itself depends crucially on some subtle distinctions which have been made in the recent literature on perceptual warrant. By bringing these debates together, a principled reason emerges for why some kinds of rule-circular justifications for IBE are considerably less objectionable than others.

The previous chapter offers a distinctive virtue-theoretic account of knowledge, which the chapter describes as dispositional robust virtue epistemology. It is argued that this view is ultimately untenable because it cannot accommodate what we refer to as the epistemic dependence of knowledge. This point is motivated by employing what we call an epistemic Twin Earth argument, and also by appealing to some familiar claims in the epistemology of testimony. In addition, it is claimed that there is an alternative proposal available, which we refer to as anti-luck virtue epistemology, that can accommodate epistemic dependence and which can thus offer a more satisfactory account of knowledge.

Reductive intellectualists about knowledge-how (e.g., Stanley & Williamson Journal of Philosophy 98, 411–44, 2001; Stanley Noûs 45, 207–38, 2011a, 2011b; Brogaard Philosophy Compass 3, 93–118, 2008a, Grazer Philosophische Studien 77, 147–90 2008b, Philosophy and Phenomenological Research 78, 439–67 2009, 2011) hold, contra Ryle (1946, 1949), that knowing how to do something is just a kind of propositional knowledge. In a similar vein, traditional reductivists about understanding-why (e.g., Salmon 1984; Lipton 2004; Woodward 2003; Grimm The British Journal for the Philosophy of Science 57, 515–35, 2006; Greco 2009; Kelp 2014) insist, in accordance with a tradition beginning with Aristotle, that the epistemic standing one attains when one understands why something is so is itself just a kind of propositional knowledge—viz., propositional knowledge of causes. A point that has been granted on both sides of these debates is that if these reductive proposals are right, then knowledge-how and understanding-why should be susceptible to the same extent as knowledge-that is to being undermined by epistemic luck. This paper reports experimental results that test these luck-based predictions. Interestingly, these results suggest a striking (albeit, imperfect) positive correlation between self-reported philosophical expertise and attributions of knowledge-how, understanding-why and knowledge-that which run contrary to reductive proposals. We contextualize these results by showing how they align very well with a particular kind of overarching non-reductive proposal, one that two of the authors have defended elsewhere (e.g., Carter and Pritchard Philosophy and Phenomenological Research 91, 181–99, 2015a, Noûs 49, 440–53, 2015b, Australasian Philosophical Quarterly 93, 799–816, 2015c) according to which knowledge-how and understanding-why, but not knowledge-that, essentially involve cognitive achievement (i.e., cognitive success that is primarily creditable to cognitive ability). We conclude by situating the interpretive narrative advanced within contemporary discussions about the role of expertise in philosophical judgment.

Deep disagreements concern our most basic and fundamental commitments. Such disagreements seem to be problematic because they appear to manifest epistemic incommensurability in our epistemic systems, and thereby lead to epistemic relativism. This problem is confronted via consideration of a Wittgensteinian hinge epistemology. On the face of it, this proposal exacerbates the problem of deep disagreements by granting that our most fundamental commitments are essentially arationally held. It is argued, however, that a hinge epistemology, properly understood, does not licence epistemic incommensurability or epistemic relativism at all. On the contrary, such an epistemology in fact shows us how to rationally respond to deep disagreements. It is claimed that if we can resist these consequences even from the perspective of a hinge epistemology, then we should be very suspicious of the idea that deep disagreements in general are as epistemologically problematic as has been widely supposed.

Philosophy for Everyone begins by explaining what philosophy is before exploring the questions and issues at the foundation of this important subject. Key topics in this new edition and their areas of focus include: Moral philosophy – the nature of our moral judgments and reactions, whether they aim at some objective moral truth, or are mere personal or cultural preferences; and the possibility of moral responsibility given the sorts of things that cause behavior; Political philosophy – fundamental questions about the nature of states and their relationship to the citizens within those states Epistemology – what our knowledge of the world and ourselves consists in, and how we come to have it; and whether we should form beliefs by trusting what other people tell us; Philosophy of mind – what it means for something to have a mind, and how minds should be understood and explained; Philosophy of science – foundational conceptual issues in scientific research and practice, such as whether scientific theories are true; and Metaphysics - fundamental questions about the nature of reality, such as whether we have free will, or whether time travel is possible. This book is designed to be used in conjunction with the free ‘Introduction to Philosophy’ MOOC (massive open online course) created by the University of Edinburgh’s _Eidyn_ research centre, and hosted by the Coursera platform ( www.coursera.org/course/introphil ).This book is also highly recommended for anyone looking for a short overview of this fascinating discipline.

It is argued that standard accounts of the epistemology of religious commitmentfail to be properly sensitive to certain important features of the nature of religious conviction. Once one takes these features of religious conviction seriously, then it becomes clear that we are not to conceive of the epistemology of religious conviction along completely rational lines.But the moral to extract from this is not fideism, or even a more moderate proposal that casts the epistemic standing of basic religious beliefs along nonrational lines. Rather, one needs to recognise that in an important sense religious convictions are not beliefs at all, but that this is compatible with the idea that many other religious commitments are beliefs. This picture of the nature of religious commitment is shown to fit snugly with the Wittgensteinian account of hinge commitments, such that all rational belief essentially presupposes certain basic arational hinge commitments, along lines originally suggested by John Henry Newman. We are thus able to marshal a parity-style argument in defence of religious commitment. Although religious belief presupposes basic arational religious convictions, it is not on this score epistemically amiss since all belief presupposes basic arational convictions, or hinge commitments. The resulting view of the epistemology of religious commitment is a position I call quasi-fideism.

What does it take to convert the deliverances of an extended cognitive process into knowledge? It is argued that virtue epistemology, at least of an epistemic externalist kind, offers the resources to satisfactorily answer this question, provided that one rids the view of its implicit commitment to epistemic individualism. Nonetheless, it is also claimed that while virtue reliabilism can accommodate extended cognition, there are limits to the extent to which virtuous epistemic standings can be extended. In particular, it is argued that it is in the nature of intellectual virtue to be directed at non-extended epistemic standings. This point has important implications for an extended virtue epistemology, as is illustrated by considering how this point plays out in the context of the contemporary debate regarding the epistemology of education.

We aim to move the externalism and self-knowledge debate forward by exploring two novel sceptical challenges to the prospects of self-knowledge of a paradigmatic sort, both of which result from ways in which our thought content, cognitive processes and cognitive successes depend crucially on our external environments. In particular, it is shown how arguments from extended cognition (e.g., Clark A, Chalmers D. Analysis 58:7–19 (1998); Clark A. Supersizing the mind: Embodiment, action, and cognitive extension. Oxford: Oxford University Press (2008)) and situationism (e.g., Alfano M. The Philosophical Quarterly 62:223–249 (2012), Alfano M. Expanding the situationist challenge to reliabilism about inference. In Fairweather A (ed) Virtue epistemology naturalized, Springer, Dordrecht, pp 103–122 (2014); Doris JM. Noûs 32:504–530 (1998), Doris JM. Lack of character: Personality and moral behavior. Cambridge University Press, Cambridge (2002); Harman G. Proceedings of the Aristotelian Society. 99:315–331 (1999), Harman G. Proceedings of the Aristotelian Society 100:223–226 (2000)) pose hitherto unexplored challenges to the prospects of self-knowledge as it is traditionally conceived. It is shown, however, that, suitably understood, these apparent challenges in fact only demonstrate two ways in which our cognitive lives can be dependent on our environment. As such, rather than undermining our prospects for attaining self-knowledge, they instead illustrate how self-knowledge can be extended and expanded.

Philosophy, Science and Religion for Everyone brings together these great truth-seeking disciplines, and seeks to understand the ways in which they challenge and inform each other. Key topics and their areas of focus include: - Foundational Issues - why should anyone care about the science-and-religion debate? How do scientific claims relate to the truth? Is evolution compatible with design? - Faith and Rationality - can faith ever be rational? Are theism and atheism totally opposed? Is God hidden or does God simply not exist? - Faith and Science - what provides a better explanation for the origin of the universe-science or religion? Faith and physics: can they be reconciled? Does contemporary neuroscience debunk religious belief? Creationism and evolutionary biology - what constitutes science and what constitutes pseudo-science? - Practical Implications - is fundamentalism just a problem for religious people? What are the ethical implications of the science-and-religion debate? Do logic and religion mix? This book is designed to be used in conjunction with the free 'Philosophy, Science and Religion' MOOC (massive open online course) created by the University of Edinburgh, and hosted by the Coursera platform (www.coursera.org). This book is also highly recommended for anyone looking for a concise overview of this fascinating discipline.

This paper explores the implications of a technological revolution that many in the industry think is likely soon to come to pass: neuromedia. In particular, the paper is interested in how this will constitute an especially persuasive kind of extended cognition, and thereby will facilitate extended epistemic states. This will in turn have ramifications for how we understand the epistemic goals of education. The paper argues that the challenges posed by neuromedia remind us that the overarching epistemic goal of education is not orientated towards facilitating a body of knowledge (or the development of mere cognitive skills) but rather is concerned with the development of intellectual character, where this in turn essentially involves the cultivation of intellectual virtues, character traits that are not amenable to extended cognition.

Artists often emphasize the importance of risk to their work. But this raises a puzzle, as on a standard probabilistic account of risk we are obliged to treat some of these cases as not involving genuine risk at all. It is argued that the way to resolve this puzzle is to recognize a crucial shortcoming in the probabilistic account of risk. With this shortcoming rectified, and hence with a revised modal account of risk in place, we are able to treat the relevant cases of putative aesthetic risk as entirely genuine.

A novel account of the rationality of religious belief is offered, called quasi-fideism. According to this proposal, we are neither to think of religious belief as completely immune to rational evaluation nor are we to deny that it involves fundamental commitments which are arational. Moreover, a parity argument is presented to the effect that religious belief is no different from ordinary rational belief in presupposing such fundamental arational commitments. This proposal is shown to be rooted in Wittgenstein's remarks on hinge commitments in On Certainty, remarks which it is claimed were in turn influenced by John Henry Newman's treatment of the rationality of religious belief in An Essay in Aid of a Grammar of Assent.

Support is canvassed for a new approach to epistemology called anti-risk epistemology. It is argued that this proposal is rooted in the motivations for an existing account, known as anti-luck epistemology, but is superior on a number of fronts. In particular, anti-risk epistemology is better placed than anti-luck epistemology to supply the motivation for certain theoretical moves with regard to safety-based approaches to knowledge. Moreover, anti-risk epistemology is more easily extendable to epistemological questions beyond that in play in the theory of knowledge specifically. A key advantage of the view, however, is that anti-risk epistemology fares much better than anti-luck epistemology when it comes to accounting for the phenomenon of negative epistemic dependence. In particular, anti-risk epistemology is ideally placed to explain why such epistemic dependence is incompatible with knowledge, even when the negative epistemic dependence in play is of a purely modal variety.

It is argued that the standard way that the criminal justice debate regarding the permissible extent of wrongful convictions is cast is fundamentally flawed. In particular, it is claimed that there is an inherent danger in focussing our attention in this debate on different ways of measuring the probabilistic likelihood of wrongful conviction and then evaluating whether these probabilities are unacceptably high. This is because such probabilistic measures are clumsy ways of capturing the level of risk involved, to the extent that a defendant can be subject to an unacceptably high level of legal risk in this regard even where the relevant probabilities are very low. An alternative conception of legal risk – one that is primarily cast along modal rather than probabilistic lines – is set out which offers a much better way of framing the debate regarding what would be an acceptable level of wrongful conviction. It is further argued that with this modal conception of legal risk in play we can capture an important necessary condition that should be imposed on legal evidence, one that has application beyond the context of the criminal trial.

This paper considers two deflationary responses to the Fitch argument on behalf of the semantic anti-realistthat is, two responses which aim to evade the conclusion of that argument by, on a principled basis, weakening one of the principles essentially employed. The first deflationary approach that is consideredwhich proceeds by weakening the factivity principle for knowledgeis shown to be ultimately unpromising, but a second approachwhich proceeds by weakening the knowability principle that is at the heart of semantic anti-realismis shown to have considerable prima facie appeal. It is then argued that some key objections that one might raise for this approach are on closer inspection ineffective

The goal of this paper is to mark the transition from an anti-luck epistemology to an anti-risk epistemology, and to explain in the process how the latter has advantages over the former. We begin with an account of anti-luck epistemology and the modal account of luck that underpins it. Then we consider the close inter-relationships between luck and risk, and in the process set out the modal account of risk that is a natural extension of the modal account of luck. Finally, we apply the modal account of risk to epistemology in order to develop an anti-risk epistemology, and then explore the merits of this proposal. In particular, it is shown that this account can avoid a theoretical lacuna in anti-luck epistemology, and there is a stronger theoretical motivation for anti-risk epistemology compared with anti-luck epistemology, especially when it comes to explaining why environmental epistemic luck is incompatible with knowledge.

In recent work, Mark Alfano (2012; 2014) and Jennifer Saul (2013) have put forward a similar kind of provocative sceptical challenge. Both appeal to recent literature in empirical psychology to show that our judgments across a wide range of cases are riddled with unreliable cognitive heuristics and biases. Likewise, they both conclude that we know a lot less than we have hitherto supposed, at least on standard conceptions of what knowledge involves. It is argued that even if one grants the empirical claims that Saul and Alfano make, the sceptical conclusion that they canvass might not be as dramatic as it first appears. It is further argued, however, that one can reinstate a more dramatic sceptical conclusion by targeting their argument not at knowledge but rather at the distinct (and distinctively valuable) epistemic standing of understanding.

A familiar point in the literature on the epistemology of disagreement is that in the face of disagreement with a recognised epistemic peer the epistemically virtuous agent should adopt a stance of intellectual humility. That is, the virtuous agent should take a conciliatory stance and reduce her commitment to the proposition under dispute (e.g., Elga 2007; Feldman 2004; Christensen 2007). In this paper, we ask the question of how such intellectual humility would manifest itself in a corresponding peer disagreement regarding knowledge-how. We argue that while it is relatively straightforward to recast this debate in terms of a reductive intellectualist account of knowledge-how (e.g., Stanley & Williamson 2001; Stanley 2011a; 2011b; Brogaard 2008; 2009; 2011), whereby knowledge-how just is a matter of having a particular propositional attitude, the issue becomes more complex once we turn to anti-intellectualist positions (e.g., Ryle 1945; 1949; Poston 2009; Carter & Pritchard 2013; 2014). On these views, after all, such a disagreement won’t be just a matter of disagreeing about the truth of a proposition. Accordingly, to the extent that some kind of conciliation is plausibly required of the virtuous agent in the face of a recognised peer disagreement, this conciliation will not consist simply in belief revision. We propose a novel way to address this problem. We claim that what is required of the epistemically virtuous agent when confronted with peer disagreement regarding knowing how to φ is that thereafter she should be disposed to employ her way of φ-ing across a narrower range of practical circumstances than beforehand. Moreover, just as an agent needs to call on her intellectual virtues in order to determine the extent of conciliation required in an ordinary case of epistemic peer disagreement, so the intellectual virtues will play an important role in determining this shift in dispositions to φ that occurs as regards epistemic peer disagreement about knowledge-how.

What is Knowledge? Where does it come from? Can we know anything at all? This lucid and engaging introduction grapples with these central questions in the theory of knowledge, offering a clear, non-partisan view of the main themes of epistemology including recent developments such as virtue epistemology and contextualism. Duncan Pritchard discusses traditional issues and contemporary ideas in thirteen easily digestible sections, including: the value of knowledge the structure of knowledge virtues and faculties perception testimony and memory induction scepticism. _What is this thing called Knowledge?_ contains many helpful student-friendly features including study questions, annotated further reading, a glossary and a guide to web resources. Clear and interesting examples are used throughout. This is an ideal first textbook in the theory of knowledge for undergraduates taking a first course in philosophy.

_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.