Duncan Pritchard

A great deal of discussion in the recent literature has been devoted to the so-called 'McKinsey' paradox which purports to show that semantic externalism is incompatible with the sort of authoritative knowledge that we take ourselves to have of our own thought contents. In this paper I examine one influential epistemological response to this paradox which is due to Crispin Wright and Martin Davies. I argue that it fails to meet the challenge posed by McKinsey but that, if it is set within an externalist epistemology, it may have application to a related paradox that concerns the problem of radical scepticism

The idea of is explored. It is claimed that there is something epistemically important about acquiring one's knowledge first-hand via active perception rather than second-hand via testimony. Moreover, it is claimed that this kind of active perceptual seeing it for oneself is importantly related to the kind of understanding that is acquired when one possesses a correct and appropriately detailed explanation of how cause and effect are related. In both cases we have a kind of seeing it for oneself which serves what is claimed to be a fundamental good: intellectual autonomy. It is argued that this proposal leads to a distinctive view about the goal of inquiry as often being a certain kind of knowledge rather than knowledge simpliciter. Finally, it is claimed that treating intellectual autonomy as a fundamental good is entirely compatible with granting that there is an important social dimension to our epistemic practices

Our interest is in the possibility of there being a philosophically interesting set of useful false beliefs where the utility in question is specifically epistemic. As we will see, it is hard to delineate plausible candidates in this regard, though several are promising at first blush. We begin with the kind of strictly false claims that are said to be often involved in good scientific practice, such as through the use of idealisations and fictions. The problem is that it is difficult to see that there would be any epistemic utility in believing such claims, as opposed, say, to merely accepting them. Next we turn to the challenge posed by epistemic situationism, which when embedded within a plausible form of virtue epistemology appears to show that sometimes purely situational factors can play a significant explanatory role in one’s cognitive success. But again it is hard to see how the role that these epistemically beneficial situational factors contribute can be cashed out in terms of epistemically useful false beliefs on the part of the subject. Finally, we turn to the Wittgensteinian conception of hinge commitments, commitments that are held to be epistemically useful even if false. While the epistemic utility of these commitments is defended, it is argued that one cannot make sense of these commitments in terms of belief. Support is thus canvassed, albeit in a piecemeal fashion, for the thesis that the prospects for there being philosophically interesting cases of epistemically useful false belief are poor.

It is a platitude in epistemology to say that knowledge excludes luck. Indeed, if one can show that an epistemological theory allows ‘lucky’ knowledge, then that usually suffices to warrant one in straightforwardly rejecting the view. Even despite the prevalence of this intuition, however, very few commentators have explored what it means to say that knowledge is incompatible with luck. In particular, no commentator, so far as I am aware, has offered an account of what luck is and on this basis identified what it means for a true belief to be non-lucky. It is just such a view that I propose, however, and I hope to give a flavour of what this strategy involves here. In particular, I have two goals in this paper. The first is to outline the general contours of the position and show how such a view can account for the attraction of adducing a safety condition on knowledge, with all the epistemic benefits that this principle holds. Relatedly, I will also explain how an anti-luck epistemology can assist us in determining the best formulation of this principle. The second goal of the paper is to show anti-luck epistemology in action by highlighting how such a view can deal with the various problems posed by lottery-style examples.

This discussion surveys recent developments in the treatment of the epistemological problem of skepticism. These are arguments which attack our knowledge of certain truths rather than, say, our belief in the existence of certain entities. In particular, this article focuses on the radical versions of these skeptical arguments, arguments which purport to show that knowledge is, for the most part, impossible, rather than just that we lack knowledge in a particular discourse. Although most of the key recent developments in this area have taken place since the late 1980s and early 1990s, it is necessary to also discuss some of the movements that have developed since 1970 in order to give these recent developments the necessary setting. The date of 1970 is dictated by the publication in that year of Fred Dretske’s seminal article “Epistemic Operators,” which both pushed a “relevant alternatives” theory of knowledge to the fore of discussion and also brought into focus one possible line of argument against the so-called “closure” principle for knowledge. In so doing, it provided one of the main sources of response to the emergent..

According to reductive intellectualism, knowledge-how just is a kind of propositional knowledge (e.g., Stanley & Williamson 2001; Stanley 2011a, 2011b; Brogaard, 2008a, 2008b, 2009, 2011, 2009, 2011). This proposal has proved controversial because knowledge-how and propositional knowledge do not seem to share the same epistemic properties, particularly with regard to epistemic luck. Here we aim to move the argument forward by offering a positive account of knowledge-how. In particular, we propose a new kind of anti-intellectualism. Unlike neo-Rylean anti-intellectualist views, according to which the possession of knowledge-how is just a matter of possessing certain abilities, we submit that knowledge-how is a particular kind of cognitive achievement attained just when cognitive ability is connected in the right way with successful performance

A certain construal of the Gettier problem is offered, according to which this problem concerns the task of identifying the anti-luck condition on knowledge. A methodology for approaching this construal of the Gettier problem—anti-luck epistemology—is set out, and the utility of such a methodology is demonstrated. It is argued that a range of superficially distinct cases which are meant to pose problems for anti-luck epistemology are in fact related in significant ways. It is claimed that with these cases properly understood, anti-luck epistemology is able to offer a suitable diagnosis of them which doesn’t threaten the necessity of the anti-luck condition for knowledge

The recent literature on the theory of knowledge has taken a distinctive turn by focusing on the role of the cognitive and intellectual virtues in the acquisition of knowledge. The main contours and motivations for such virtue-theoretic accounts of knowledge are here sketched and it is argued that virtue epistemology in its most plausible form can be regarded as a refined form of reliabilism, and thus a variety of epistemic externalism. Moreover, it is claimed that there is strong empirical support in favour of the virtue epistemic position so understood, and an empirical study regarding the cognitive processes employed by medical experts in their diagnosis and treatment of epilepsy is cited in this regard. In general, it is argued that one can best account for 'expert' knowledge in terms of a virtue-theoretic epistemology that retains key reliabilist features. It is thus shown that understanding knowledge along virtue-theoretic lines has important implications for our understanding of how knowledge is acquired, and thus for the philosophy of education.

Support is canvassed for a novel solution to the sceptical problem regarding our knowledge of the external world. Key to this solution is the claim that what initially looks like a single problem is in fact two logically distinct problems. In particular, there are two putative sceptical paradoxes in play here, which each trade on distinctive epistemological theses. It is argued that the ideal solution to radical scepticism would thus be a biscopic proposal—viz., a two-pronged, integrated, undercutting treatment of both putative sceptical paradoxes. A particular biscopic proposal is then explored which brings together two apparently opposing anti-sceptical theses: he Wittgensteinian account of the structure of rational evaluation and epistemological disjunctivism. It is argued that each proposal enables us to gain a purchase on one, but only one, aspect of the two-sided sceptical problem. Furthermore, it is argued that these proposals are not only compatible positions, but also mutually supporting and advanced in the same undercutting spirit. A potential cure is thus offered for epistemic angst.

The place of social epistemology within contemporary philosophy, as well as its relation to other academic disciplines, is the topic of an ongoing debate. One camp within that debate holds that social epistemology should be pursued strictly from within the perspective of individualistic analytic epistemology. In contrast, a second camp holds that social epistemology is an interdisciplinary field that should be given priority over traditional analytic epistemology, with the specific aim of radically transforming the latter to fit the results and methodology of the former. We are rather suspicious of this apparent tension, which we believe can be significantly mitigated by paying attention to certain recent advances within philosophy of mind and cognitive science. Accordingly, we attempt to explain how extended knowledge, the result of combining active externalism from contemporary philosophy of mind with contemporary epistemology, can offer an alternative conception of the future of social epistemology.

This paper examines the relationship between perceptual knowledge and discrimination in the light of the so-called ‘relevant alternatives’ intuition. It begins by outlining an intuitive relevant alternatives account of perceptual knowledge which incorporates the insight that there is a close connection between perceptual knowledge and the possession of relevant discriminatory abilities. It is argued, however, that in order to resolve certain problems that face this view, it is essential to recognise an important distinction between favouring and discriminating epistemic support that is often overlooked in the literature. This distinction complicates the story regarding how an alternative becomes relevant, and in doing so weakens the connection between perceptual knowledge and discrimination. The theory that results, however—what I term a ‘two-tiered’ relevant alternatives theory of perceptual knowledge—accommodates many of our intuitions about perceptual knowledge and so avoids the revisionism of some recent proposals in the epistemological literature

Attributer contextualists maintain that the verb 'knows' is context-sensitive in the sense that the truth conditions of a sentence of the form "S knows that p" can be dependent upon the ascriber's context. One natural objection against attributer contextualism is that it confuses the impropriety of certain assertions which ascribe knowledge to agents with the falsity of those assertions. In an influential article, Keith DeRose has defended attributer contextualism against this charge by proposing constraints on what he calls "warranted assertibility manoeuvres" of this sort. This paper argues that, contra DeRose, the warranted assertibility manoeuvre directed at attributer contextualism is able to meet the constraints that DeRose lays down.

According to robust virtue epistemology, knowledge is a cognitive achievement, where this means that the agent's cognitive success is because of her cognitive ability. One type of objection to robust virtue epistemology that has been put forward in the contemporary literature is that this view has problems dealing with certain kinds of testimonial knowledge, and thus that it is in tension with standard views in the epistemology of testimony. We build on this critique to argue that insofar as agents epistemically depend on third-party members of their epistemic community as many social epistemologists contend, then there will be cases where two agents differ epistemically despite being virtue-theoretic duplicates. This means that robust virtue epistemology, at least insofar as it is understood along standard lines such that it endorses epistemic individualism, is also in tension with a central commitment of contemporary social epistemology

This paper explores the ramifications of the extended cognition thesis in the philosophy of mind for contemporary epistemology. In particular, it argues that all theories of knowledge need to accommodate the ability intuition that knowledge involves cognitive ability, but that once this requirement is understood correctly there is no reason why one could not have a conception of cognitive ability that was consistent with the extended cognition thesis. There is thus, surprisingly, a straightforward way of developing our current thinking about knowledge such that it incorporates the extended cognition thesis