Christopher Hookway

William James’s paper “The Will to Believe” defends some distinctive and controversial views about the normative standards that should be adopted when we are reflecting upon what we should believe. He holds that, in certain special kinds of cases, it is rational to believe propositions even if we have little or no evidence to support our beliefs. And, in such cases, he holds that our beliefs can be determined by what he calls “passional considerations” which include “fear and hope, prejudice and passion, imitation and partisanship, the circumpressure of our caste and set” (1897: 9). On most occasions “we find ourselves believing, we hardly know how or why.” When James allows passional considerations a major role in determining the rationality of belief and argues that it is rational to form beliefs in advance of the evidence, he can easily be understood as holding that belief can be responsible when it is not warranted by epistemological norms. Belief can be rational and responsible when the reasons which support it are entirely prudential or practical. The question I am concerned with here is: how far can James’s argument in “The Will to Believe” be understood as an application of some views which are genuinely epistemological? One question we can ask about these views is: how far are they an application of a distinctively pragmatist approach to epistemological concerns about when belief is justified? One possibility is that James is making some original contributions to epistemology which may have echoes in contemporary epistemology. I shall argue that this interpretation of James’s argument is more plausible than it at first appears.

We can characterise thought in two different ways. Which is preferred can have implications for important issues about reasoning and the norms that govern cognition. The first, which owes much to the picture of the mind encountered in Descartes' Meditations, observes that paradigmatic examples of thoughts and inferences are events and processes whose special characteristics stem from their being ‘mental’ occurrences. For example they are conscious or, if unconscious, they stand in some special relation to thought processes that are conscious. They typically involve attitudes towards contents or propositions. In general, thoughts have a distinctive onto-logical status and this status depends upon their being mental and typically conscious. The second emphasises that thought is a kind of activity with a definite function. It involves the use of intelligence to solve problems, answer questions, make plans and so on. Thought should be studied as a kind of goal-directed activity. Those interested in the norms that govern thought should attend to the role of responsible disciplined reflection in carrying out this activity.

The paper questions the common assumption that rational individuals believe all propositions which they know to be logical consequences of their other beliefs: although we must acknowledge the truth of a proposition which is a deductive consequence of our beliefs, we may not genuinely believe it. This conclusion is defended by arguing that some familiar counterexamples to the claim that knowledge is justified true belief fail because they involve propositions which are not really believed. Beliefs guide conduct or issue in assertion by answering questions which arise in the course of deliberation and conversation, but the troublesome cases present propositions which do not present the agent's answer to any question. The paper concludes by sketching the conditions under which the deductive consequences of our beliefs can be believed.1.

My initial education in philosophy was in Oxford and in the philosophy of ‘ordinary language’ and the philosophy of language. My heroes were Wittgenstein and H.P Grice. I was intrigued by showing how metaphysical or ontological theories could be disposed of as lacking meaning. While I was studying for an M.A. at the University of East Anglia, I was taught by Martin Hollis who led me to read C.I. Lewis’s Mind and The World Order. The book was a challenge and I doubt that I understood all of it. The footnotes to that book took me to Peirce’s writings and later to spending a year at Harvard writing a book on his work. His writings and using him as a teacher in how we should do philosophy have occupied most of my...

This chapter points out that standard versions of virtue epistemology accept and are motivated by the same central problems in epistemology — such as analyzing the concepts of knowledge and justification, and addressing skeptical challenges — which motivate contemporary epistemology. The only significant difference is that virtue epistemology claims that the concepts of knowledge and justification must be analyzed in terms of virtues. What motivates virtue ethicists, however, is not what is motivating other ethicists. The contemporary census amongst ethicists has a different set of problems than the ones motivating virtue ethicists. Virtue epistemologists should mount a similar challenge to their contemporaries: instead of focusing on static states such as beliefs and evaluating whether or not they are justified, they should focus their efforts on evaluating and regulating the activities of inquiry and deliberation, and the role which virtues play in such evaluation and regulation.

This paper examines Honderich's attempt to make sense of the widespread view that acceptance of determinism undermines reason and knowledge. Since I am largely in sympathy with Honderich's approach to these issues, the paper develops a theme suggested by his discussion and disagrees with some details of the focus of his argument rather than challenging the general principles he employs. After introducing the issue and sketching Honderich's version of the argument from determinism to scepticism, I present an alternative which is closer to traditional patterns of sceptical argument. The concluding sections compare the two arguments and the anti?determinist assumptions about agency and the self which each employs: scepticism results from determinism against the background of a conception of rationality and justification which supports a Cartesian approach to epistemology and an internalist theory of justification

This book provides a clear and comprehensive introduction to the work of Willard van Orman Quine, the most important and influential American philosopher of the post-war period. An understanding of Quine's work is essential for anyone who wishes to follow contemporary debates in the philosophy of language, the philosophy of mind and metaphysics. Hookway traces the development of Quine's work from his early criticisms of logical positivism and empiricism to his more recent theories about mind and meaning. He gives particular attention to Quine's controversial arguments concerning the indeterminacy of translation, comparing Quine's views with those of Davidson, Putnam and others. Hookway concludes by offering a critical appraisal of Quine's approach and of some of his fundamental philosophical commitments. This lucid and balanced study will be essential reading for students of philosophy. It will also be invaluable for students in the social sciences and other disciplines who are looking for a clear introduction to Quine's ideas