Terry Horgan

Reliablists have argued that the important evaluative epistemic concept of being justified in holding a belief, at least to the extent that that concept is associated with knowledge, is best understood as concerned with the objective appropriateness of the processes by which a given belief is generated and sustained. In particular, they hold that a belief is justified only when it is fostered by processes that are reliable (at least minimally so) in the believer’s actual world.[1] Of course, reliablists typically recognize other concepts of justification--typically subjective notions--which are given a noncompeting sort of epistemic legitimacy. However, they have tended to focus on the epistemically central notion of "strong justification," and have come to settle on this familiar reliablist analysis, supposing that it pretty much exhausts what there is to say about "objective justification.".

  David Marr provided a useful framework for theorizing about cognition within classical, AI-style cognitive science, in terms of three levels of description: the levels of (i) cognitive function, (ii) algorithm and (iii) physical implementation. We generalize this framework: (i) cognitive state transitions, (ii) mathematical/functional design and (iii) physical implementation or realization. Specifying the middle, design level to be the theory of dynamical systems yields a nonclassical, alternative framework that suits (but is not committed to) connectionism. We consider how a brain's (or a network's) being a dynamical system might be the key both to its realizing various essential features of cognition — productivity, systematicity, structure-sensitive processing, syntax — and also to a non-classical solution of (frame-type) problems plaguing classical cognitive science

In this critical study I first summarize Crispin Wright's "Truth and Objectivity". Wright maintains (1) that truth- aptness of a given discourse is neutral about questions of realism and anti- realism concerning the discourse, but also (2) that such metaphysical questions largely turn on discourse- specific constraints governing the truth- predicate. I urge a distinction between (i) Wright's general approach to truth and objectivity, and (ii) his apparent inclination to implement and the approach by construing truth as a fundamentally epistemic notion. I argue against an epistemically reductive implementation, and I briefly sketch an alternative way to implement the book's core ideas

I distinguish two broad approaches to vagueness that I call "robust" and "wimpy". Wimpy construals explain vagueness as robust (i.e., does not manifest arbitrary precision); that standard approaches to vagueness, like supervaluationism or appeals to degrees of truth, wrongly treat vagueness as wimpy; that vagueness harbors an underlying logical incoherence; that vagueness in the world is therefore impossible; and that the kind of logical incoherence nascent in vague terms and concepts is benign rather than malignant. I describe some implications for logic, semantics, and metaphysics

J. L. Mackie argued that if there were objective moral properties or facts, then the supervenience relation linking the nonmoral to the moral would be metaphysically queer. Moral realists reply that objective supervenience relations are ubiquitous according to contemporary versions of metaphysical naturalism and, hence, that there is nothing especially queer about moral supervenience. In this paper we revive Mackie's challenge to moral realism. We argue: (i) that objective supervenience relations of any kind, moral or otherwise, should be explainable rather than sui generis; (ii) that this explanatory burden can be successfully met vis-à-vis the supervenience of the mental upon the physical, and in other related cases; and (iii) that the burden cannot be met for (putative) objective moral supervenience relations.