Scott Aikin

In this paper, the authors argue for two main claims: first, that the epistemic results of group deliberation can be superior to those of individual inquiry; and, second, that successful deliberative groups depend on individuals exhibiting deliberative virtues. The development of these group-deliberative virtues, the authors argue, is important not only for epistemic purposes but political purposes, as democracies require the virtuous deliberation of their citizens. Deliberative virtues contribute to the deliberative synergy of the group, not only in terms of improving the quality of the group's present decisions, but also improving the background conditions for continued group deliberation. The authors sketch a preliminary schedule of these group-deliberative virtues modelled on Aristotle's conception of virtue as the mean between two extreme vices. The virtues discussed in this article include deliberative wit, friendliness, empathy, charity, temperance, courage, sincerity, and humility.

Pragmatism, Experience, and the Given The doctrine of the Given is that subjects have direct non-inferential awareness of content of their experiences and apprehensions, and that some of a subject's beliefs are justified on the basis of that subject's awareness of her experiences and apprehensions. Pragmatist criticisms of the Given as a myth are shown here not only to be inadequate but to presuppose the Given. A model for a pragmatist account of the Given is then provided in terms of refinements of Dewey's theory of experience. The doctrine of the Given is implicated in the functions of inquiry insofar as one must take it that experience is a source of justification.

Simply stated, Pragmatic Invariantism is the view that the practical interests of a person can influence whether that person’s true belief constitutes knowledge. My primary objective in this article is to show that Pragmatic Invariantism entails external world skepticism. Toward this end, I’ll first introduce a basic version of Pragmatic Invariantism (PI). Then I’ll introduce a sample skeptical hypothesis (SK) to the framework. From this I will show that it is extremely important that the phenomenally equivalent skeptical scenarios generated by SK are actually false. We’ll then see that by combining PI and SK, the effect will be to place extremelyhigh demands upon evidence for ~SK. It will finally be observed that, while we may have good evidence for ~SK, we do not have extremely strong evidence sufficient for establishing ~SK. This supports my conclusion that any standard version of Pragmatic Invariantism ultimately entails external world skepticism. If successful, my conclusion will critically undermine the current view that Pragmatic Invariantism is actually a skeptically resistant position.

John Dewey points out in A Common Faith (1934) that what stands in the way of religious belief for many is the apparent commitment of Western religious traditions to supernatural phenomena and questionable historical claims. We are to accept claims that in any other context we would find laughable. Are we to believe that water can be turned into wine without the benefit of the fermentation process? Are we to swallow the claim that there is such a phenomenon as the spontaneous conception of a child without the intervention of the traditional technique? Were we to confront these claims in any but a religious context, we would dismiss them as the workings of an overactive imagination or simple cover for an overactive sex life. But for the devout believer, there is no doubt even with a paucity of evidence. At the same time, the rise of science has forcibly suggested the idea that the natural world is self-contained and, if explainable, that explanation will come from within. There seems to be no room for the traditional God and, much as one might wish otherwise, nothing for him to do. Perhaps...

This article poses two regresses for justification of moral knowledge and discusses three models for moral epistemic infinitism that arise. There are moral infinitisms dependent on empirical infinitism, what are called “piggyback” moral infinitisms. There are substantive empiricist moral infinitisms, requiring infinite chains of descriptive facts to justify normative rules. These empiricist infinitisms are developed either as infinitist egoisms or as infinitist sentimentalisms. And, finally, there are substantive rationalist moral infinitisms, requiring infinite chains of normative reasons to justify moral rules. Rationalist moral infinitism is posed as a mixed view integrating moral intuitions with the demand for justifying reasons.

Theism is a cluster of views. The first of which is that God exists. Others are that God has all the relevant omni-attributes, that He created the world, and that He communicates with and performs miracles on behalf of humans. There is one additional view that is often overlooked. It is that humans are obligated to worship God. Importantly, this issue of worship is of central importance to traditional theism. And it extends into pagan thought that predates Christianity. Take, for example Epicurus' deployment of the argument from evil: If god is willing to prevent evil, then he is not omnipotent. If he is able but unwilling, then he is malevolent. If he is able and willing, from whence comes evil? Is he neither able nor willing? Then why call him god?