Terry Horgan

Some hold that beliefs arising out of certain sources such as perceptual experience enjoy a kind of entitlement—as one is entitled to believe what is thereby presented as true, at least unless further evidence undermines that entitlement. This is commonly understood to require that default epistemic entitlement is a non-evidential kind of epistemic warrant. Our project here is to challenge this common, non-evidential, conception of epistemic entitlement. We will argue that although there are indeed basic beliefs with default entitlement status, typically the kind of default entitlement they possess is primarily a matter of the evidential support that accrues to them, both synchronically and diachronically, from wider mental states beyond the specific sensory-perceptual experiences that spawn them. We will call this status evidentially embedded epistemic entitlement—as distinct from entitlement as commonly understood in the literature, which we will call evidentially insular. Epistemic entitlement normally is characterized in the manner set forth in the first paragraph above, viz., as a form of default epistemic warrant that a given belief possesses independently of any other beliefs. We suggest that not all evidential support is managed at the level of belief. Thus, leaves room for the possibility of an epistemically embedded kind of entitlement. Here we develop the needed conception of entitlement drawing on Henderson and Horgan’s ideas of a kind of “iceberg epistemology.”

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.".

I argue for three principle claims. First, philosophers who seek to integrate the semantic and the intentional into a naturalistic metaphysical worldview need to address a task that they have thus far largely failed even to notice: explaining into- level connections between the physical and the intentional in a naturalistically acceptable way. Second, there are serious reasons to think that this task cannot be carried out in a way that would vindicate realism about intentionality. Third, there is much to be said for an irrealist, non-eliminativist, naturalistic approach to intentionality that I call "preservative irrealism"

How does mind fit into nature? Philosophy has long been concerned with this question. No contemporary philosopher has done more to clarify it than Jaegwon Kim, a distinguished analytic philosopher specializing in metaphysics and philosophy of mind. With new contributions from an outstanding line-up of eminent scholars, this volume focuses on issues raised in Kim's work. The chapters cluster around two themes: first, exclusion, supervenience, and reduction, with attention to the causal exclusion argument for which Kim is widely celebrated; and second, phenomenal consciousness and qualia, with attention to the prospects for a functionalist account of the mental. This volume is sure to become a major focus of attention and research in the disciplines of metaphysics and philosophy of mind

Terry Horgan University of Memphis In this paper I address the problem of causal exclusion, specifically as it arises for mental properties (although the scope of the discussion is more general, being applicable to other kinds of putatively causal properties that are not identical to narrowly physical causal properties, i.e., causal properties posited by physics). I summarize my own current position on the matter, and I offer a defense of this position. I draw upon and synthesize relevant discussions in various <blockquote> [1] </blockquote> other papers of mine (some collaborative) that bear on this topic

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