Paul Silva Jr.

While the term ‘glory’ appears most frequently in religious contexts, it is used to express concepts that are not fundamentally religious in character. Take what we consider to be our very best works of art, our most outstanding films, or our most impressive technological achievements. These are often acclaimed as being magnificent, dazzling, or spectacular. These notions are, if not quite synonymous with glory, close enough to justify the idea that the concept of glory is not far removed from common ways of thinking about the world. For this reason, an analysis of glory promises to help illuminate concepts we commonly employ in thinking about highly valued aspects of our world. Nevertheless, concepts of glory also have a central place in religious thought, and even so little-to-no rigorous philosophical effort has been devoted to investigating concepts of glory in contemporary analytic philosophy of religion. This paper aims to correct that and use the resulting accounts of glory to illuminate difficulties with a recent argument for atheism by Bayne and Nagasawa.

Our doxastic states are our belief-like states, and these include outright doxastic states and degreed doxastic states. The former include believing that p, having the opinion that p, thinking that p, being sure that p, being certain that p, and doubting that p. The latter include degrees of confidence, credences, and perhaps some phenomenal states. But we also have conviction (being convinced simpliciter that p) and degrees of conviction (being more or less convinced that p). This volume shows: how and why all of the outright doxastic states mentioned above can be reduced to conviction thresholds; what degrees of conviction fundamentally are (degreed reliance-dispositions); why degrees of conviction are not credences; when suspending a belief is compatible with continuing to believe; and the surprising extent to which Kant endorsed the theory of conviction that emerges in this volume.

Knowledge-first theories of justification are theories of justification that give knowledge priority when it comes to explaining when and why someone has justification for an attitude or an action. The emphasis of this article is on knowledge-first theories of justification for belief. As it turns out, there are a number of ways of giving knowledge priority when theorizing about justification, and what follows is a survey of more than a dozen existing options that have emerged in the early 21st century since the publication of Timothy Williamson’s *Knowledge and Its Limits*. This article traces several of the general theoretical motivations that have been offered for putting knowledge first in the theory of justification. This is followed by an examination of existing knowledge-first theories of justification and their standing objections. These objections are largely, but not exclusively, concerned with the extensional adequacy of knowledge-first theories of justification. There are doubtless more ways to give knowledge priority in the theory of justified belief than are covered here, but the survey is instructive because it highlights potential shortcomings that would-be knowledge-first theorists of justification may wish either to avoid or else to be prepared with a suitable error theory. This entry concludes with a reflection about the extent to which the short history of, arguably, failed attempts to secure an unproblematic knowledge-first account of justified belief has begun to resemble the older Gettier dialectic.

[The main thesis of this paper turns on my unwittingly false assumption that factual awareness just is knowledge. See *Awareness and the Substructure of Knowledge* Chapters 3 and 4 for more on this.] Orthodox epistemology tells us that knowledge requires belief. While there has been resistance to orthodoxy on this point, the orthodox position has been ably defended and continues to be widely endorsed. In what follows I aim to undermine the belief requirement on knowledge. I first show that awareness does not require belief. Next I turn my attention to the relation between knowledge and awareness, showing that awareness entails knowledge and thus that the cases of awareness without belief that I discuss are also cases of knowledge without belief. Throughout I draw attention to the fact that these are not isolated cases, and that beliefless knowledge is a rather common phenomenon. I conclude by arguing that beliefless knowledge is consistent with the idea that all knowledge is grounded in belief and the idea that knowledge is essentially a representational state.

[Significantly updated in Chapter 7 of Awareness and the Substructure of Knowledge] Many have found it plausible that knowledge is a constitutively normative state, i.e. a state that is grounded in the possession of reasons. Many have also found it plausible that certain cases of proprioceptive knowledge, memorial knowledge, and self-evident knowledge are cases of knowledge that are not grounded in the possession of reasons. I refer to these as cases of basic knowledge. The existence of basic knowledge forms a primary objection to the idea that knowledge is a constitutively normative state. In what follows I offer a way through the apparent dilemma of having to choose between either basic knowledge or the normativity of knowledge. The solution involves homing in on a state of awareness (≈non-accidental true representation) that is distinct from knowledge and which in turn grounds the normativity of knowledge in a way that is fully consistent with the existence of basic knowledge. An upshot of this is that externalist theories of knowledge turn out to be fully compatible with the thesis that knowledgeable beliefs are always beliefs that are justified by the reasons one possesses.

We can be aware of particulars, properties, events, propositions, facts, skills, and qualia. We can also have knowledge of and be conscious of a similar range of objects. We can, furthermore, be ignorant of such objects. Awareness is quite clearly related to knowledge, consciousness, and ignorance. But how? This entry explores some of the ways that awareness is (not) related to knowledge, consciousness, and ignorance. It also explores some of the ways that awareness might be required by, and thus fundamental to, these other relations. The emerging insight is that additional clarity on the nature of awareness stands poised to add clarity to a wide range of philosophical issues in both epistemology and the philosophy of mind.

Knowledge implies the presence of a positive relation between a person and a fact. Factual ignorance, on the other hand, implies the absence of some positive relation between a person and a fact. The two most influential views of ignorance hold that what is lacking in cases of factual ignorance is knowledge or true belief, but these accounts fail to explain a number of basic facts about ignorance. In their place, we propose a novel and systematic defense of the view that factual ignorance is the absence of awareness, an account that both comes apart from the dominant views and overcomes their deficiencies. Given the important role that ignorance plays in moral and legal theory and our understanding of various epistemic injustices, a precise and theoretically unproblematic account of the nature of ignorance is important not only for normative epistemology, but also for law, ethics, and applied epistemology.

ABSTRACT Self-fulfilling beliefs are, in at least some cases, a kind of belief that is rational to form and hold in the absence of evidence. The rationality of such beliefs have significant implications for a range of debates in epistemology. Most startlingly, it undermines the idea that having sufficient evidence for the truth of is necessary for it to be rational to believe that. The rationality of self-fulfilling beliefs is here defended against the idea that their rationality is incompatible with a compelling closure principle.

It is one thing to hold that merely statistical evidence is _sometimes_ insufficient for rational belief, as in typical lottery and profiling cases. It is another thing to hold that merely statistical evidence is _always_ insufficient for rational belief. Indeed, there are cases where statistical evidence plainly does justify belief. This project develops a dispositional account of the normativity of statistical evidence, where the dispositions that ground justifying statistical evidence are connected to the goals (= proper function) of objects. There are strong intuitive motivations for doing this. For we can turn almost any case of _non-justifying_ merely statistical evidence into a case of _justifying_ merely statistical evidence by adding information about the dispositions and goals of the objects involved. The resulting view not only helps us understand when and why merely statistical evidence is normatively significant, but it also helps us understand how statistical evidence relates to more standard forms of evidence (perceptual, testimonial). The emerging view also has surprising applications, as it imposes limitations on the epistemic value of fine-tuning arguments for theism as well as undermines a standard class of case-based arguments for moral encroachment.

Mark Schroeder’s Reasons First is admirable in its scope and execution, deftly demonstrating the theoretical promise of extending the reasons-first approach from ethics to epistemology. In what follows we explore how (not) to account for the evidence-that relation within the reasons-first program, we explain how factive content views of evidence can be resilient in the face of Schroeder’s criticisms, and we explain how knowledge from falsehood threatens Schroeder’s view of knowledge. Along the way we sketch a reliabilist account of the reasons-for relation (inspired by Alston) and show how it limits the applicability of Schroeder’s arguments.

Expressions of the form 'S is aware of the fact that p' are commonplace. This book provides a systematic exploration of the relation between knowledge and factual awareness, arguing that knowledge is but one species of factual awareness and that we can understand the possession of objective reasons, the normativity of knowledge, and the nature of knowledge in terms of factual awareness. In this way, the state of factual awareness is, structurally and substantively, a more basic type of state than knowledge. If correct, this undermines a number of ways in which knowledge has been regarded as ‘first’ in recent epistemology.

[Significantly updated in Chapter 6 of Awareness and the Substructure of Knowledge] In order for a reason to justify an action or attitude it must be one that is possessed by an agent. Knowledge-centric views of possession ground our possession of reasons, at least partially, either in our knowledge of them or in our being in a position to know them. On virtually all accounts, knowing P is some kind of non-accidental true belief that P. This entails that knowing P is a kind of non-accidental true representation that P. I outline a novel theory of the epistemic requirement on possession in terms of this more general state of non-accidental true representation. It is just as well placed to explain the motivations behind knowledge-centric views of possession, and it is also better placed to explain the extent of the reasons we possess in certain cases of deductive belief-updates and cases involving environmental luck. I conclude with three reflections. First, I indicate how my arguments generate a dilemma for Errol Lord’s view that possessing reasons is just a matter of being in a position to manifest one’s knowledge how to use them. Second, I explain how my view can simultaneously manage cases of environmental luck without falling prey to lottery cases. Finally, I sketch the direction for a further range of counterexamples to knowledge-centric theories of possession.

When a belief is self-fulfilling, having it guarantees its truth. When a belief is self-defeating, having it guarantees its falsity. These are the cases of “self-impacting” beliefs to be examined below. Scenarios of self-defeating beliefs can yield apparently dilemmatic situations in which we seem to lack sufficient reason to have any belief whatsoever. Scenarios of self-fulfilling beliefs can yield apparently dilemmatic situations in which we seem to lack reason to have any one belief over another. Both scenarios have been used independently to challenge Evidentialism, on which what we may rationally believe is all and only what fits our current evidence. Here we tie the two scenarios together and explore what a knowledge-sensitive evidentialist approach to one implies for the other.

[This is a paper that was originally written in 2017 and doesn't represent Silva's current thinking about degrees of confidence, conviction, and rationality.] Can there be knowledge and rational belief in the absence of a rational degree of confidence? Yes, and cases of "mistuned knowledge" demonstrate this. In this paper we leverage this normative possibility in support of advancing our understanding of the metaphysical relation between belief and credence. It is generally assumed that a Lockean metaphysics of belief that reduces outright belief to degrees of confidence would immediately effect a unification of coarse-grained epistemology of belief with fine-grained epistemology of confidence. Scott Sturgeon has suggested that the unification is effected by understanding the relation between outright belief and confidence as an instance of the determinable-determinate relation. But determination of belief by confidence would not by itself yield the result that norms for confidence carry over to norms for outright belief unless belief and high confidence are token identical. We argue that this token-identity thesis is incompatible with the neglected phenomenon of “mistuned knowledge”—knowledge and rational belief in the absence of rational confidence. We contend that there are genuine cases of mistuned knowledge and that, therefore, epistemological unification must forego token identity of belief and high confidence. We show how partial epistemological unification can be secured given determination of outright belief by degrees of confidence even without token-identity. Finally, we suggest a direction for the pursuit of thoroughgoing epistemological unification.

The distinction between propositional and doxastic justification has been of undisputed theoretical importance in a wide range of contemporary epistemological debates. Yet there are a host of intimately related issues that have rarely been discussed in connection with this distinction. For instance, the distinction not only applies to an individual’s beliefs, but also to group beliefs and to various other attitudes that both groups and individuals can take: credence, commitment, suspension, faith, and hope. Moreover, discussions of propositional and doxastic justification have rarely focused on broader meta-epistemological issues, and yet meta-epistemological positions can have important implications for first-order views about this distinction. This volume addresses these and other issues by bringing together 16 essays that advance the state-of-the-art thinking on propositional and doxastic justification and explore how such thinking shapes and is shaped by a range of issues previously neglected in contemporary epistemology.

I explain why, from the perspective of knowledge-centric anti-luck epistemology, objective act consequentialist theories of ethics imply skepticism about the moral status of our prospective actions and also tend to be self-defeating, undermining the justification of consequentialist theories themselves. For according to knowledge-centric anti-luck epistemology there are modal anti-luck demands on both knowledge and justification, and it turns out that our beliefs about the moral status of our prospective actions are almost never able to satisfy these demands if objective act consequentialism is true. This kind of applied moral skepticism introduces problematic limits on our ability to use objective act consequentialism’s explanatory power as evidence for its truth. This is, in part, a product of higher-order defeat as I explain in the final section. There is, however, a silver lining for objective act consequentialists. For there is at least one type of objective act consequentialism, prior existence consequentialism, that is poised to avoid at least some of the epistemic problems discussed in this paper.

The basing demand on doxastic justification is a widely held and highly intuitive dogma of contemporary epistemology. In Silva [2015, AJP], I argued that the dialectical significance of this dogma is severely limited by our lack of independent grounds for endorsing it. Oliveira [2015, AJP] sought to defend the basing demand on doxastic justification. Here I explain why Oliveira’s attempted defense of the basing demand misses its mark. I also briefly suggest that there is an alternative way of defending the basing demand. The alternative way is reconciliatory: it shows that most epistemologists may have been right to insist on such a demand, but perhaps still wrong to treat it as a dialectically powerful tool in the assessment of certain substantive epistemological theories.

Various sexist and racist beliefs ascribe certain negative qualities to people of a given sex or race. Epistemic allies are people who think that in normal circumstances rationality requires the rejection of such sexist and racist beliefs upon learning of many counter-instances, i.e. members of these groups who lack the target negative quality. Accordingly, epistemic allies think that those who give up their sexist or racist beliefs in such circumstances are rationally responding to their evidence, while those who do not are irrational in failing to respond to their evidence by giving up their belief. This is a common view among philosophers and non-philosophers. But epistemic allies face three problems. First, sexist and racist beliefs often involve generic propositions. These sorts of propositions are notoriously resilient in the face of counter-instances since the truth of generic propositions is typically compatible with the existence of many counter-instances. Second, background beliefs can enable one to explain away counter-instances to one’s beliefs. So even when counter-instances might otherwise constitute strong evidence against the truth of the generic, the ability to explain the counter-instances away with relevant background beliefs can make it rational to retain one’s belief in the generic despite the existence of many counter-instances. The final problem is that the kinds of judgements epistemic allies want to make about the irrationality of sexist and racist beliefs upon encountering many counter-instances is at odds with the judgements that we are inclined to make in seemingly parallel cases about the rationality of non-sexist and non-racist generic beliefs. Thus epistemic allies may end up having to give up on plausible normative supervenience principles. All together, these problems pose a significant prima facie challenge to epistemic allies. In what follows I explain how a Bayesian approach to the relation between evidence and belief can neatly untie these knots. The basic story is one of defeat: Bayesianism explains when one is required to become increasingly confident in chance propositions, and confidence in chance propositions can make belief in corresponding generics irrational.

ABSTRACT It is plausible to think that we're rationally required to follow our total evidence. It is also plausible to think that there are coherence requirements on rationality. It is also plausible to think that higher order evidence can be misleading. Several epistemologists have recognized the puzzle these claims generate, and the puzzle seems to have only startling and unattractive solutions that involve the rejection of intuitive principles. Yet Alex Worsnip has recently argued that this puzzle has a tidy, attractive and independently motivated solution that involves rejecting the claim that we're rationally required to follow our total evidence. In what follows I argue that this solution fails to solve the fundamental problem for rationality.

ABSTRACTWhat conditions must be satisfied if a group is to count as having a justified belief? Jennifer Lackey has recently argued that any adequate account of group justification must be sensitive to both the evidence actually possessed by enough of a group's operative members as well as the evidence those members should have possessed. I first draw attention to a range of objections to Lackey's specific view of group justification and a range of concrete case intuitions any plausible view of group justification must explain. I then offer an alternative view of group justification where the basic idea is that group justification is a matter of groups responsibly responding to their total evidence. This view both avoids the problems facing Lackey's account and also explains the relevant concrete case intuitions.

[This papers explores a novel case for the normativity of knowledge for belief – something that is compatible with the knowledge/factual awareness distinction I've explored elsewhere.] There are two different kinds of enkratic principles for belief: evidential enkratic principles and normative enkratic principles. It’s frequently taken for granted that there’s not an important difference between them. But evidential enkratic principles are undermined by considerations that gain no traction at all against their normative counterparts. The idea that such an asymmetry exists between evidential and normative enkratic principles is surprising all on its own. It is also something that calls out for explanation. Similarly, the considerations that undermine evidential enkratic principles also undermine certain narrow-scope evidential principles. This too generates explanatory questions. I show how a knowledge-first view of rationality can easily address these explanatory questions. Thus we have one more reason to put knowledge first in [some areas of] epistemology.

According to an orthodox account of the relationship between propositional and doxastic justification, basing one’s belief in P on one’s source of propositional justification to believe P suffices for having a doxastically justified belief. But in an increasingly recognized work Turri argues that this thesis fails and proposes a new view according to which having propositional justification depends on having the ability to acquire doxastic justification. Turri’s novel position has surprisingly far-reaching epistemological consequences, ruling out some common epistemological positions that afford one propositional justification in the absence of an ability to acquire doxastic justification. In what follows I show Turri’s novel position to be problematic and go on to suggest a more modest revision to orthodoxy. The first section presents the orthodox view of the relationship between propositional and doxastic justification and Turri’s counterexample to it. The second section introduces Turri’s novel view of that relationship and draws out some of its epistemological implications. The third section gives counterexamples to Turri’s proposal. The fourth section defends a modest revision to orthodoxy

Certain plausible evidential requirements and coherence requirements on rationality seem to yield dilemmas of rationality (in a specific, objectionable sense) when put together with the possibility of misleading higher-order evidence. Epistemologists have often taken such dilemmas to be evidence that we’re working with some false principle. In what follows I show how one can jointly endorse an evidential requirement, a coherence requirement, and the possibility of misleading higher-order evidence without running afoul of dilemmas of rationality. The trick lies in observing the difference between attitudes it is rational to hold (= propositional justification) and rationally holding those attitudes (= doxastic justification).

The distinction between propositional and doxastic justification is the distinction between having justification to believe P (= propositional justification) versus having a justified belief in P (= doxastic justification). The focus of this paper is on doxastic justification and on what conditions are necessary for having it. In particular, I challenge the basing demand on doxastic justification, i.e., the idea that one can have a doxastically justified belief only if one’s belief is based on an epistemically appropriate reason. This demand has been used to refute versions of coherentism and conservatism about perceptual justification as well as to defend phenomenal “conservatism” and other views besides. In what follows I argue that there is virtually no reason to think there is a basing demand on doxastic justification. I also argue that even if the basing demand were true, it would still fail to serve the dialectical purposes for which it has been employed in arguments concerning coherentism, conservatism, and phenomenal “conservatism”. I conclude by discussing the fact that knowledge has a basing demand and show why this needn’t raise the same sort of problems for coherentism and conservatism that doxastic justification’s basing demand seemed to.