Jon Altschul

(? - 2016)

William Alston’s argument against epistemological deontologism rests upon two key premises: first, that we lack a suitable amount of voluntary control with respect to our beliefs, and, second, the principle that “ought” implies “can.” While several responses to Alston have concerned rejecting either of these two premises, I argue that even on the assumption that both premises are true, there is room to be made for deontologism in epistemology. I begin by offering a criticism of Richard Feldman’s invaluable work on ‘role-oughts’, whereupon I development my own positive view in light of Feldman’s shortcomings. The upshot is that while we as epistemic agents are not responsible for the beliefs we form, we are nonetheless responsible for the various bodily or mental activities that typically bear a causal influence on belief formation.

Hamid Vahid criticizes Tyler Burge's account of perceptual entitlement. Vahid argues that Burge's account fails to satisfy a criterion of adequacy that any correct account of perceptual warrant must satisfy. According to Vahid, a correct account of perceptual warrant must allow for perceptual beliefs which are produced by a properly functioning perceptual system yet which lack warrant. The present article argues that Vahid's critique of Burge fails. It presents numerous examples of such beliefs that are consistent with Burge's account of perceptual entitlement

In the early 1990s there emerged a growing interest with the concept of epistemic entitlement. Philosophers who acknowledge the existence of entitlements maintain that there are beliefs or judgments unsupported by evidence available to the subject, but which the subject nonetheless has the epistemic right to hold. Some of these may include beliefs non-inferentially sourced in perception, memory, introspection, testimony, and the a priori. Unlike the traditional notion of justification, entitlement is often characterized as an externalist type of epistemic warrant, in the sense that a subject’s being entitled is determined by facts and circumstances that are independent of any reasoning capacities she may or may not have, and which the subject herself need not understand or be able to recognize. One key motivation for this view is that the inclusion of entitlement in epistemology can account for the commonly held intuition that largely unreflective individuals, such as children and non-human animals, possess warrant and basic knowledge about the world. It also paves the way for a tenable foundationalist epistemology, according to which there exist warranted beliefs which are not themselves warranted or justified by any further beliefs. This article explores theories of entitlement as presented by four prominent philosophers: Fred Dretske, Tyler Burge, Crispin Wright, and Christopher Peacocke.

According to the bootstrapping problem, any view that allows for basic knowledge (knowledge obtained from a reliable source prior to one’s knowing that that source is reliable) is forced to accept that one can utilize a track-record argument to acquire justification for believing that one’s belief source is reliable; yet, we tend to think that acquiring justification in this way is too easy. In this paper I argue, first, that those who respond to the bootstrapping problem by denying basic knowledge succumb to over-intellectualizing epistemology, and secondly, reliabilist views avoid over-intellectualization only at the expense of sanctioning bootstrapping as a benign procedure. Both of these outcomes are difficult to bear. To ward off each of these unsavory outcomes, I propose an alternative solution that draws on a distinction between two separate epistemic concepts: entitlement and justification.

According to the Disjunction Problem, teleological theories of perceptual content are unable to explain why it is that a subject represents an F when an F causes the perception and not the disjunction F v G, given that the subject has mistaken G’s for F’s in the past. Without an adequate explanation these theories are stuck without an account of how non-veridical representation is possible, which would be an unsettling result. In this paper I defend Burge’s teleological theory of perception against the Disjunction Problem, arguing that a perceptual state’s representing what I call an error-prohibiting disjunctive property is incompatible with the truth of perceptual anti-individualism. And because perceptual anti-individualism is at the heart of Burge’s theory, I conclude that Burgeans need not be concerned with the Disjunction Problem.

According to epistemic internalism, the only facts that determine the justificational status of a belief are facts about the subject’s own mental states, like beliefs and experiences. Externalists instead hold that certain external facts, such as facts about the world or the reliability of a belief-producing mechanism, affect a belief’s justificational status. Some internalists argue that considerations about evil demon victims and brains in vats provide excellent reason to reject externalism: because these subjects are placed in epistemically unfavorable settings, externalism seems unable to account for the strong intuition that these subjects’ beliefs are nonetheless justified. I think these considerations do not at all help the internalist cause. I argue that by appealing to the anti-individualistic nature of perception, it can be shown that skeptical scenarios provide no reason to prefer internalism to externalism