Peter Baumann

Philip Kitcher recently argued for a reconstruction in philosophy. According to him, the contemporary mainstream of philosophy has deteriorated into something that is of relevance only to a few specialists who communicate with each other in a language nobody else understands. Kitcher proposes to reconstruct philosophy along two axes: a knowledge axis and a value axis. The present article discusses Kitcher's diagnosis as well as his proposal of a therapy. It argues that there are problems with both, and it ends with an alternative view of what some core problems of the profession currently are.

There is a sceptical puzzle according to which knowledge appears to license an unacceptable kind of dogmatism. Here is a version of the corresponding sceptical argument: (1) If a subject S knows a proposition p, then it is OK for S to ignore all evidence against p as misleading; (2) It is never OK for any subject to ignore any evidence against their beliefs as misleading; (3) Hence, nobody knows anything.I distinguish between different versions of the puzzle (mainly a ‘permissibility’ version and a ‘closure’ version) and offer a solution for one version (the permissibility version) of the problem. No matter how much a subject knows, knowledge never gives one a license to ignore evidence against a proposition. Premise (1) of the argument is false and the puzzle can thus be resolved.

One of the most recent trends in epistemology is contrastivism. It can be characterized as the thesis that knowledge is a ternary relation between a subject, a proposition known and a contrast proposition. According to contrastivism, knowledge attributions have the form “S knows that p, rather than q”. In this paper I raise several problems for contrastivism: it lacks plausibility for many cases of knowledge, is too relaxed concerning the third relatum, and overlooks a further relativity of the knowledge relation.

In a recent paper, Hájek presents the following alleged paradox. You are certain that a cable guy will visit you tomorrow between 8 a.m. and 4 p.m. but you have no further information about when. And you agree to a bet on whether he will come in the morning interval. At first you have no reason to prefer one possibility rather than the other. But you then realise that if you bet on the morning interval, there will certainly be a future time at which you will assign higher probability to an afternoon arrival than a morning one. You are also sure that nothing similar will happen if you bet on an afternoon arrival, so it appears that you ought to do so

Current epistemological orthodoxy has it that knowledge is incompatible with luck. More precisely: Knowledge is incompatible with epistemic luck. This is often treated as a truism which is not even in need of argumentative support. In this paper, I argue that there is lucky knowledge. In the first part, I use an intuitive and not very developed notion of luck to show that there are cases of knowledge which are “lucky” in that sense. In the second part, I look at philosophical conceptions of luck and come to the conclusion that knowledge can be lucky in those senses, too. I also turns out that a probabilistic notion of luck can help us see in what ways a particular piece of knowledge or belief can be lucky or not lucky.

One of the most interesting accounts of knowledge which have been recently proposed is the safety account of knowledge. According to it, one only knows that p if one's true belief that p could not have easily been false: S believes that p ==> p (where "==>" stands for the subjunctive conditional). This paper presents a counter-example and discusses attempts to fix the problem. It turns out that there is a deeper underlying problem which does not allow for a solution that would help the safety theorist. It is not the case that knowledge is safe.

Epistemic contrastivism is the view that knowledge is a ternary relation between a person, a proposition and a set of contrast propositions. This view is in tension with widely shared accounts of practical reasoning: be it the claim that knowledge of the premises is necessary for acceptable practical reasoning based on them or sufficient for the acceptability of the use of the premises in practical reasoning, or be it the claim that there is a looser connection between knowledge and practical reasoning. Given plausible assumptions, epistemic contrastivism implies that we should cut all links between knowledge and practical reasoning. However, the denial of any such link requires additional and independent arguments; if such arguments are lacking, then all the worse for epistemic contrastivism.