L. S. Carrier

In this article it is argued that it is impossible to give a reductive analysis of knowledge, given that knowledge is an "epistemic" concept with these marks: (1) like necessity, it is only partially truth-functional; and, (2) unlike necessity, it includes an "intentional" component (belief) which is completely non-truth-functional. a reductive analysis would have to contain at least one extensional component, one intentional component, and none that is itself epistemic. but any plausible analysis then turns out either to be non-reductive, e.g., causal, or else falls prey to "gettier" counterexamples. my positive suggestion is that we eschew reductive analyses of epistemic concepts in favor of non-reductive analyses.

Edmund Gettier has cited familiar cases in which it seems plausible to conclude that a person has a true and justified belief, yet lacks knowledge. Robert Almeder denies that Gettier’s cases falsify the traditional account. What they show is that Gettier’s subjects lack knowledge because they are not completely justified in their beliefs, where being completely justified in believing that p entails the truth of the proposition that p. This move blocks Gettier’s counterexamples, which rely on the possibility that one might be justified in believing something false.

I argue that a modern gloss on Aristotle’s notions of Form and Matter not only allows us to escape a dualism of the psychological and the physical, but also results in a plausible sort of materialism. This is because Aristotle held that the essential nature of any psychological state, including perception and human thought, is to be some physical property. I also show that Hilary Putnam and Martha Nussbaum are mistaken in saying that Aristotle was not a materialist, but a functionalist. His functionalism should instead be given a materialistic interpretation, since he holds that only the appropriate sort of matter can realize the human psyche. Aristotle’s functionalism is therefore best viewed as a “causal functionalism,” in which functional descriptions enable us to find the right sort of material embodiment. By sidestepping dualistic assumptions, Aristotle also avoids having to deal with any further notion of consciousness.

If skepticism is once again fashionable, then much of the credit must go to Peter Unger who gives a sustained defense of an ultra-pyrrhonian position in his book, Ignorance: A case for Skepticism. Starting with a version of the traditional argument that we know nothing about the external world, Unger plunges deeper into skeptical waters by next arguing that there is at most hardly anything which we know to be so; and he scarcely pauses before proceeding to defend the stronger conclusion of ‘universal ignorance,’ the thesis that nobody ever knows anything to be the case. I view Unger's thesis and the arguments that led him to it as a challenge to be overcome, not by an appeal to dogmatism - which Unger sees as the only alternative to skepticism - but by recourse to hard-biting arguments of the sort in which Unger himself puts his faith. In what follows I shall attempt to restate Unger's three main skeptical arguments with a view to showing that their bite is not nearly so hard as he imagines.