Jeremy Fantl

We begin by asking what fallibilism about knowledge is, distinguishing several conceptions of fallibilism and giving reason to accept what we call strong epistemic fallibilism, the view that one can know that something is the case even if there remains an epistemic chance, for one, that it is not the case. The task of the paper, then, concerns how best to defend this sort of fallibilism from the objection that it is “mad,” that it licenses absurd claims such as “I know that p but there’s a chance that not p ” and “ p but it there’s a chance that not p .” We argue that the best defense of fallibilism against this objection—a “pragmatist” defense—makes the following claims. First, while knowledge that p is compatible with an epistemic chance that not- p , it is compatible only with an insignificant such chance. Second, the insignificance of the chance that not- p is plausibly understood in terms of the irrelevance of that chance to p ’s serving as a ‘justifier’, for action as well as belief. In other words, if you know that p , then any chance for you that not p doesn’t stand in the way of p ’s being properly put to work as a basis for action and belief.

In Sect. 1 of this chapter, Matthew McGrath examines Sosa's work on the nature of truth. Sosa's chief purpose is to determine what sort of theory of truth is appropriate for truth-centered epistemology -- an epistemology that takes truth to be the goal of inquiry and which explains key epistemic notions in terms of truth. While Sosa refutes arguments from Putnam and Davidson against the correspondence theory, he is hesitant to endorse it because he doubts we have a clear enough grasp of what correspondence amounts to and what the correspondents are. A truth-centered epistemologist, however, is free to work with minimalism about truth and Moorean primitivism. Part of Sosa's case for primitivism, and against minimalism, involves a comparison with Moore's account of goodness. Here McGrath notes an important dissimilarity between the two (i.e., susceptibility to open-question arguments) and suggests that this may be reason to prefer minimalism to primitivism. In Sect. 2, Jeremy Fantl discusses Sosa's work on the role of truth in epistemology. Sosa seems to be motivated by a dilemma facing any account of that role on which true belief is the sole fundamental epistemic value. On the one hand, we want an account of the role of truth in epistemology to explain why we epistemically evaluate beliefs and guide our intellectual lives in the way we do. On the other hand, it should not come out that we have any sort of epistemic obligation to form beliefs about completely boring or trivial matters (e.g., about the first phone number listed on page 356 of the phone book). Sosa's attempt to resolve the dilemma is to, first of all, adopt something like a pluralism about epistemic value and, second of all, move the primary locus of epistemic evaluation from beliefs to faculties. The second part of this chapter investigates the intricacies of these maneuvers.

I argue, contra Dreier, Blackburn, and others, that there are no morally neutral metaethical positions. Every metaethical position commits you to the denial of some moral statement. So, for example, the metaethical position that there are no moral properties commits you to the denial of the moral conjunction of 1) it is right to interfere violently when someone is wrongly causing massive suffering and 2) it is wrong to interfere violently when only non-moral properties are at stake. The argument generalizes to all metaethical positions

I present and defend a unified, non-reductive analysis of the a priori and a posteriori. It is a mistake to remove all epistemic conditions from the analysis of the a priori (as, for example, Alvin Goldman has recently suggested doing). We can keep epistemic conditions (like unrevisability) in the analysis as long as we insist that a priori and a posteriori justification admit of degrees. I recommend making the degree to which a belief’s justification is a priori or a posteriori solely dependent on the revisability relations that obtain among the faculties that deliver the belief and all other faculties

Modest Infinitism Jeremy Fantl Abstract Infinitism, a theory of justification most recently developed and defended by Peter Klein, is the view that justification is a matter of having an infinite series of non-repeating reasons for a proposition. I argue that infinitism is preferable to other theories (like foundationalism) in that only infinitism can plausibly account for two important features of justification: 1) that it admits of degrees and 2) that a concept of complete justification makes sense.

In Michael Williams' “What's So Special About Human knowledge?” he argues that the kind of knowledge characteristic of adult humans is distinctive in that it involves epistemic responsibility. In particular, when an adult human has knowledge, they have a certain kind of epistemic authority, and that to attribute knowledge to them is to grant them a certain kind of authority over the subject matter. I argue that, while it is true that when we attribute knowledge to adult humans, we typically also attribute to them the relevant kind of epistemic authority, this need not be because adult humans have a distinctive kind of knowledge. Rather, it may be because adult humans are distinctive kinds of beings - beings that can have epistemic authority over the subject matter about which they know. The only thing that need be special about human knowledge is that it's had by human knowers.

Shifty epistemologists allow that the truth value of “knowledge”-ascriptions can vary not merely because of such differences, but because of factors not traditionally deemed to matter to whether someone knows, like salience of error possibilities and practical stakes. Thus, contextualists and subject-sensitive invariantists are both examples. This paper examines two strategies for arguing for shifty epistemology: the argument-from-instances strategy, which attempts to show that the truth-value of knowledge-ascriptions can vary by proposing cases in which they vary (e.g., the bank cases, the airport case), and the argument-from-principles strategy, which attempts to specify general features of knowledge or ‘knowledge’ which guarantee the existence of cases of truth-value variation. This paper urges shifty epistemologists to consider the merits of emphasizing the latter strategy over the former.

You know that George W. Bush is the U.S. president, but you know how to ride a bicycle. What's the difference? According to intellectualists, not much: either knowing how to do something is a matter of knowing that something is the case or, at the very least, know-how requires a prior bit of theoretical knowledge. Anti-intellectualists deny this order of priority: either knowing-how and knowing-that are independent or, at the very least, knowing that something is the case requires a prior bit of know-how. Much of the dispute centers on the relationship between knowing how to do something and having an ability to do it. If having an ability is necessary and sufficient for knowing-how, this is thought to provide comfort for anti-intellectualists. This paper traces the place of ability in the know-how/know-that debate from Ryle's seminal statement of anti-intellectualism through Stanley and Williamson's more recent defense of intellectualism.