Richard Foley

: Plato’s instructions entail that the line of Republic VI is divided so that the middle two segments are of equal length. Yet I argue that Plato’s elaboration of the significance of this analogy shows he believes that these segments are of unequal length because the domains they represent are not of equally clear mental states, nor perhaps of objects of equal reality. I label this inconsistency between Plato’s instructions and his explanation the “overdetermination problem.” The overdetermination problem has been a perennial concern, and a substantial amount of work has been produced which attempts to deal with it. I offer a classification of approaches to the overdetermination problem as a way of documenting the problem’s significance, and show why these approaches are all inadequate as solutions. My novel resolution of the overdetermination problem rests upon a demonstration that the contradiction is intentional. The later recapitulation of the ratio at 534a reveals that Plato was himself aware that the middle two segments are equal. I argue that this contradiction is a sophisticated device designed to lead the reader of the Republic through the four epistemic stages represented by the line itself. Most significantly, recognition of this mathematical contradiction acts as a goad, spurring independent philosophical reflection just in the way that Plato advocates in the Republic more generally

In this new book, Foley defends an epistemology that takes seriously the perspectives of individual thinkers. He argues that having rational opinions is a matter of meeting our own internal standards rather than standards that are somehow imposed upon us from the outside. It is a matter of making ourselves invulnerable to intellectual self-criticism. Foley also shows how the theory of rational belief is part of a general theory of rationality. He thus avoids treating the rationality of belief as a fundamentally different kind of phenomenon from the rationality of decision or action. His approach generates promising suggestions about a wide range of issues--e.g., the distinction between epistemic and non-epistemic reasons for belief; the question of what aspects of the Cartesian project are still worth doing; the significance of simplicity and other theoretical virtues; the relevance of skeptical hypotheses; the difference between a theory of rational belief and a theory of knowledge; the difference between a theory of rational belief and a theory of rational degrees of belief; and the limits of idealization in epistemology.

Many interpretations of Hume’s Dialogues Concerning Natural Religion have labored under the assumption that one of the characters represents Hume’s view on the Design Argument, and Philo is often selected for this role. I reject this opinion by showing that Philo is inconsistent. He offers a decisive refutation of the Design Argument, yet later endorses this very argument. I then dismiss two prominent ways of handling Philo’s reversal: first, I show that Philo is not ironic either in his skepticism or in his theistic reversal. Second, I reject the suggestion that the Design Argument is a natural belief, since it differs significantly from causal and external world beliefs. Finally, I argue that the control the Design Argument exerts is the product of a youthful indoctrination that prevents Philo from consistently maintaining his skeptical position.

In his 1963 article, “Is Justified True Belief Knowledge?”1 Edmund Gettier devised a pair of counterexamples designed to illustrate that knowledge cannot be adequately defined as justified true belief. The basic idea behind both of his counterexamples is that one can be justified in believing a falsehood P from which one deduces a truth Q, in which case one has a justified true belief in Q but does not know Q. Gettier’s article inspired numerous other counterexamples, and the search was on for a fourth condition of knowledge, one that could be added to justification, truth, and belief to produce an adequate analysis of knowledge

Part of the appeal of classical foundationalism was that it purported to provide a definitive refutation of skepticism. With the fall of foundationalism, we can no longer pretend that such a refutation is possible. We must instead acknowledge that skeptical worries cannot be completely banished and that, thus, inquiry always involves an element of risk which cannot be eliminated by further inquiry, whether it be scientific or philosophical. The flip side of this point is that inquiry always involves some element of unargued-for trust in one’s faculties and the opinions they generate.

To what degree should we rely on our own resources and methods to form opinions about important matters? To what degree should we depend on various authorities, such as a recognized expert or a social tradition? In this provocative account of intellectual trust and authority, Richard Foley argues that it can be reasonable to have intellectual trust in oneself even though it is not possible to provide a defence of the reliability of one's faculties, methods and opinions that does not beg the question. Moreover, he shows how this account of intellectual self-trust can be used to understand the degree to which it is reasonable to rely on alternative authorities. This book will be of interest to advanced students and professionals working in the fields of philosophy and the social sciences as well as anyone looking for a unified account of the issues at the centre of intellectual trust.