Steven Luper

Skepticism and foundations / Gilbert Harman -- How should we respond to scepticism with regard to the senses / Michael Ayers -- Scepticism and justification / Anthony Grayling -- Is knowledge easy--or impossible? Externalism as the only alternative to skepticism / James Van Cleve -- Three attempts to refute skepticism and why they fail / Richard Foley -- How a pyrrhonian skeptic might respond to academic skepticism / Peter Klein -- Skepticism, fallibility and circularity / Keith Lehrer -- Skepticism : what perception teaches / Fred Dretske -- Elusive knowledge / David Lewis -- Two diagnoses of skepticism / Robert Fogelin -- Responding to the sceptic : therapeutic versus theoretical diagnosis / Marie McGinn -- Neither contextualism nor skepticism / Ernest Sosa -- Indiscernability skepticism / Steven Luper -- Brains in vats / Hilary Putnam -- Trees, computer program features, and skeptical hypotheses / Anthony Brueckner -- Metaskepticism : meditations in ethno-epistemology / Shaun Nichols, Stephen Stich and Jonathan M. Weinberg -- Scepticism and the social construction of science and technology : the case of the boundary layer / David Bloor.

Adherents of the epistemological position called internalism typically believe that the view they oppose, called externalism, is such a new and radical departure from the established way of seeing knowledge that its implications are uninteresting. Perhaps itis relatively novel, but the approach to knowledge with the greatest antiquity is the one that equates it withcertainty, and while this conception is amenable to the demands of the internalist, it is also a non-starter in the opinion of almost all contemporary epistemologists since obviously it directly implies that we know nothing about the world. Perhaps skepticism is correct, but there are conceptions of knowledge at least as plausible as the certainty equation that do not obviously land us there. It is its promise along these lines that makes the so-called traditional conception of knowledge initially interesting. But contrary to popular belief, the traditional conception cannot be claimed by internalists if it is to have any chance at all in avoiding skepticism; to avoid skepticism, I shall argue, it has to have an externalist element.Moreover, each of the departures from the traditional view that appears in the Gettier literature is externalist as well, or at least all of the ones of which I am aware. The only genuine forms of internalism are those held by philosophers who draw a fairly sharp line between knowledge and justified belief, ignore the former, then offer an internalist account of the latter. This approach is very common and very plausible. But it is not as useful as is often thought; in particular, I shall suggest, it must succumb to a form of skepticism.

Can we render death harmless to us by perfecting life, as the ancient Epicureans and Stoics seemed to think? It might seem so, for after we perfect life—assuming we can—persisting would not make life any better. Dying earlier rather than later would shorten life, but a longer perfect life is no better than a shorter perfect life, so dying would take nothing of value from us. However, after sketching what perfecting life might entail, I will argue that it is not a desirable approach to invulnerability after all.

‘Skepticism’ refers primarily to two positions. Knowledge skepticism says there is no such thing as knowledge, and justification skepticism denies the existence of justified belief. How closely the two views are related depends on the relationship between knowledge and justification: if knowledge entails justified belief, as many theorists say, then justification skepticism entails knowledge skepticism (but not vice versa). Either form of skepticism can be limited in scope. Global (or radical) skepticism challenges the epistemic credentials of all beliefs, saying that no one knows anything, or no belief is justified. More local skepticism is restricted to some domain; thus some skeptics question the epistemic credentials of beliefs about other minds (but not beliefs about one’s own mind), or beliefs concerning empirical matters (but not concerning a priori matters).

The American Medical Association opposes physician-assisted suicide on the grounds that it “would ultimately cause more harm than good,” because it is “fundamentally incompatible with the physician’s role as healer,” and because it “would be difficult or impossible to control and would pose serious societal risks”. It condemns the practice of euthanasia as conducted by physicians for these reasons as well, and adds, by way of clarifying the serious risks at hand, that “euthanasia could readily be extended to incompetent patients and other vulnerable populations”. In this essay I will attempt to rebut these charges. I will devote most of my attention to the...

In early essays and in more recent work, Fred Dretske argues against the closure of perception, perceptual knowledge, and knowledge itself. In this essay I review his case and suggest that, in a useful sense, perception is closed, and that, while perceptual knowledge is not closed under entailment, perceptually based knowledge is closed, and so is knowledge itself. On my approach, which emphasizes the safe indication account of knowledge, we can both perceive, and know, that sceptical scenarios (such as being a brain in a vat) do not hold.

The subject of this book is epistemology. Epistemology is the theory of knowledge, the study of the nature, sources, and limitations of knowledge and justification. In studying the nature of knowledge and justification, theorists typically try to delineate the conditions that must be met for a given person to know, or justifiably believe, that a given proposition is true. That is, they offer analyses of knowledge and justification. In this introduction, we will briefly describe the task of analysis, and review some of the ways people have understood epistemic concepts. We will also outline some of the difficulties theorists have confronted while working out what may be known.

Typical Gettieresque scenarios involve a subject, S, using a method, M, of believing something, p, where, normally, M is a reliable indicator of the truth of p, yet, in S’s circumstances, M is not reliable: M is deleteriously rigged. A different sort of scenario involves rigging that restores the reliability of a method M that is deleteriously rigged: M is restoratively rigged. Some theorists criticize the safe indication account of knowledge defended by Luper, Sosa, and Williamson on the grounds that it treats such cases as knowledge. But other theorists also criticize the safe indication account because it treats the cases as examples of ignorance when they are really examples of knowledge. I answer both groups of critics by arguing that restorative rigging can enable us to know things, and restoratively rigged cases can meet the relevant conditions of the safe indication account

What sort of thing, fundamentally, are you and I? For convenience, I use the term persimal to refer to the kind of thing we are, whatever that kind turns out to be. Accordingly, the question is, what are persimals? One possible answer is that persimalhood consists in being a human animal, but many theorists, including Derek Parfit and Jeff McMahan, not to mention John Locke, reject this idea in favor of a radically different view, according to which persimalhood consists in having certain sorts of mental or psychological features. In this essay, I try to show that the animalist approach is defensible as against the mentalist approach. I also suggest that animalists have a plausible story to tell about cases such as brain transplantation and dicephaly that might appear to support the mentalist approach

Epistemic relativism rejects the idea that claims can be assessed from a universally applicable, objective standpoint. It is greatly disdained because it suggests that the real ‘basis’ for our views is something fleeting, such as ‘‘the techniques of mass persuasion’’ (Thomas Kuhn 1970) or the determination of intellectuals to achieve ‘‘solidarity’’ (Rorty 1984) or ‘‘keep the conversation going’’ (Rorty 1979). But epistemic relativism, like skepticism, is far easier to despise than to convincingly refute, for two main reasons. First, its definition is unclear, so we cannot always tell where relativism leaves off and other views, such as skepticism or subjectivism, begin. Consequently, it can be difficult to tell when a criticism has done enough. Second, the grounds for relativism are unclear, which can make it hard to know how to attack it or whether we have dismantled all of the ways of supporting it.

This volume meets the increasing interest in a range of philosophical issues connected with the nature and significance of life and death, and the ethics of killing. What is it to be alive and to die? What is it to be a person? What must time be like if we are to persist? What makes one life better than another? May death or posthumous events harm the dead? The chapters in this volume address these questions, and also discuss topical issues such as abortion, euthanasia, and suicide. They explore the interrelation between the metaphysics, significance, and ethics of life and death, and they discuss the moral significance of killing both people and animals, and the extent to which death harms them. The volume is for all those studying the philosophy of life and death, for readers taking applied ethics courses, and for those studying ethics and metaphysics more generally.