Evan Fales

Theories of how organisms learn about cause-effect relations have a history dating back at least to the associationist/mechanistic hypothesis of David Hume. Some contemporary theories of causal learning are descendants of Hume's mechanistic models of conditioning, but others impute principled, rule-based reasoning. Since even primitive animals are conditionable, it is clear that there are built-in mechanical algorithms that respond to cause/effect relations. The evidence suggests that humans retain the use of such algorithms, which are surely adaptive when causal judgments must be rapidly made. But we know very little about what these algorithms are and about when and with what ratiocinative procedures they are sometimes replaced. Nor do we know how the concept of causation originates in humans. To clarify some of these issues, this paper surveys the literature and explores the behavioral predictions made by two contrasting theories of causal learning: the mechanical Rescorla-Wagner model and the sophisticated reasoning codified in Bayes' Theorem

Essentialism--understood as the doctrine that there are natural kinds--can be sustained with respect to the most fundamental physical entities of the world, as I elsewhere argue. In this paper I take up the question of the existence of natural kinds among complex structures built out of these elementary ones. I consider a number of objections to essentialism, in particular Locke's puzzle about the existence of borderline cases. A number of recent attempts to justify biological taxonomy are critically examined. I conclude that theory partially justifies such taxonomies but supports only a weaker form of essentialism

This critical study of the third book of Plantinga's trilogy on proper-function epistemology begins by denying that classical foundationalism proposes a deontic conception of justification. Nor is it subject to Gettier counterexamples, as, I show, Plantinga's fallibilism is and must be. Plantinga's central thesis is that there's no way of attacking the rationality of central Christian beliefs without attacking their truth. That, I argue, is not so on several grounds, e.g., because one can demand independent evidence for the existence of the _sensus divinitatis and Holy Spirit, because of doctrinal disagreements, and because of the morally checkered character of "saved" Christians

Jerome Gellman has recently disputed my claim that a naturalistic explanation for mystical experiences is available, a better explanation than any current attempt to show that God is sometimes perceived in those experiences. Gellman argues (i) that some mystics do not 'fit' the sociological explanation of I. M. Lewis; (ii) that the sociological analysis of tribal mysticism cannot properly be extended to theistic experiences; and (iii) that mystical experiences merit prima facie credence, so the burden of proof falls on the naturalist. I reply (i) that the alleged counter-examples either do fit Lewis's explanation or are too poorly known to judge; (ii) that Lewis's theory, supplemented by recent neurophysiological findings, provides a strong explanation for all mystical experiences; and (iii) that the burden of proof, if there is one, now falls on the theist

Theoretical simplicity is difficult to characterize, and evidently can depend upon a number of distinct factors. One such desirable characteristic is that the laws of a theory have relatively few "counterinstances" whose accommodation requires the invocation of a ceteris paribus condition and ancillary explanation. It is argued that, when one theory is reduced to another, such that the laws of the second govern the behavior of the parts of the entities in the domain of the first, there is a characteristic gain in simplicity of the sort mentioned: while I see no way of quantitatively measuring the "amount" of defeasibility of the laws of a theory, microreduction can be shown to decrease that "amount."

It has been nearly a decade and a half since Fred Dretske, David Armstrong and Michael Tooley, having each rejected the Regularity theory, independently proposed that natural laws are grounded in a second-order relation that somehow binds together universals.' (l shall call this the ‘DTA theory’). In this way they sought to overcome the major - and notorious — shortcomings of every version of the Regularity theory: how to provide truth conditions for laws that lack instances; how to distinguish laws from accidental generalizations; how to provide truth conditions for the counterfactuals and disposition statements that laws apparently ‘support’; how to justify inductive inferences from past events to laws and future events. For each of these puzzles, an apparently key element in the solution seems to be missing from Regularity theories. That missing element is a genuine connection, a relation with more than merely spatial and/or temporal content, linking the antecedent of a law to its consequent. Once such an additional objective element - however understood — is admitted to be essential to the analysis of laws, one is forced to give up the idea that the logical form of laws can be given in terms of quantifiers ranging over events or states of alfairs, and truth-functions.

Philosophical logic has its problem-children; and among these the Principle of Substitutivity of codesignating expressions — the linguistic spawn of Leibniz's law—has achieved a place of prominence. It has become increasingly apparent that a certain style of linguistic analysis, which seeks to impose formal regimentation ruled by the constraints of classical quantification theory, does not yield results with the kind of uniformity and elegance one should hope for from a satisfyi.ng theory. The root of the difficulty, I believe, bears upon the answers to fundamental questions concerning the nature of cognitive agents and the purposes which their use of language is designed to further. If this is the case, one might expect to find some of the trouble surfacing at precisely those points where the language is used to convey information about the cognitive activities associated with the use of language by such agents. So it is.The central problem of this essay is the interpretation of referential expressions in statements involving propositional attitudes, with the focus on belief contexts. But I shall begin by placing the discussion within a broader theoretical framework.

The “doctrine of the given” that Fales defends holds that there are certain experiences such that we can have justified beliefs about their “contents” that are not based on any other beliefs, and that the rest of our justified empirical beliefs rest on those “basic beliefs.” The features of experience basic beliefs are about are said to be “given.” Fales holds that some basic beliefs are infallible, having a kind of clarity that guarantees their truth to the believer. In addition, some basic beliefs are fallible, typically due to failure to devote full attention to one’s experience.

In “Justification Without Awareness”, Michael Bergmann divides internalist epistemologies into those with a strong awareness requirement and those with a weak awareness requirement; he presents a dilemma, hoisting the “strongs” on one horn, and the “weaks” on the other. Here I reply on behalf of the strong-awareness view, presenting what I take to be a more satisfactory, and more fundamental, reply to Bergmann than I believe has been offered by his other critics, and in particular by Rogers and Matheson in their “Bergmann’s dilemma: exit strategies for internalists,” with which I am in partial agreement