Ben Kotzee

In this paper, I discuss language learning in Wittgenstein and Davidson. Starting from a remark by Bakhurst, I hold that both Wittgenstein and Davidson’s philosophies of language contain responses to the problem of language learning, albeit of a different form. Following Williams, I hold that the concept of language learning can explain Wittgenstein’s approach to the normativity of meaning in the Philosophical Investigations. Turning to Davidson, I hold that language learning can, equally, explain Davidson’s theory of triangulation. I sketch an account of triangulation as Davidson’s response to the problem of the normativity of meaning and explain the role that language learning plays in this account

Harry Brighouse and Adam Swift argue that education is a positional good; this, they hold, implies that there is a qualified case for leveling down educational provision. In this essay, Ben Kotzee discusses Brighouse and Swift's argument for leveling down. He holds that the argument fails in its own terms and that, in presenting the problem of educational justice as one of balancing education's positional and nonpositional benefits, Brighouse and Swift lose sight of what a consideration of the nonpositional benefits by itself can reveal. Instead of focusing on education's positional benefits, Kotzee investigates what emphasizing education's nonpositional benefits would imply for educational justice. Drawing on recent work in social epistemology, Kotzee holds that theories of educational justice would benefit from a consideration of the virtue of epistemic justice, and he outlines solutions to a number of problems in the area from this perspective

In this paper, I consider intellectualist and anti-intellectualist approaches to knowledge-how and propose a third solution: a virtue-based account of knowledge-how. I sketch the advantages of a virtue-based account of knowledge-how and consider whether we should prefer a reliabilist or a responsibilist virtue-account of knowledge-how. I argue that only a responsibilist account will maintain the crucial distinction between knowing how to do something and merely being able to do it. Such an account, I hold, must incorporate ‘learning how to do something’ as an essential part. Drawing on an argument by Craig, I hold that the function of the concept of knowing how is to mark out practical experts whom one can trust either to perform an action on one's behalf, or to teach one how to perform that action oneself. The best way to identify practical experts, I hold, is to discover what they have learned about performing the action in question. In arguing for the importance of the concept ‘learning’ to the field of knowledge-how, I argue for a new connection between the philosophy of education and virtue epistemology.

In this essay Ben Kotzee addresses the implications of Bernard Williams's distinction between “thick” and “thin” concepts in ethics for epistemology and for education. Kotzee holds that, as in the case of ethics, one may distinguish between “thick” and “thin” concepts of epistemology and, further, that this distinction points to the importance of the study of the intellectual virtues in epistemology. Following Harvey Siegel, Kotzee contends that “educated” is a thick epistemic concept, and he explores the consequences of this for the subjects of epistemology and philosophy of education. Ultimately, Kotzee argues that its nature as a “thick” concept makes education suited to play an important role in explaining how the intellectual virtues can be acquired