Thomas Senor

The problem of evil is best understood as an instance of what I call “the problem of defeated expectations.” These problems arise for theism when the world we experience does not conform to what we would expect to find in a world created and sustained by a being who is omnipotent, omniscient, and omnibenevolent. In this chapter, I explore skeptical theism, which is an approach to the evidential problem of evil that argues that, at least with respect to certain kinds of evils we find, we simply should not have any firm expectation about whether the world would contain them or whether we would know why God permits them if it does. I focus on a particular variety of skeptical theism that makes use of a general epistemic principle to rebut the evidential problem of evil and defend it against criticisms.

Whereas the first book is designed to demonstrate the inadequacy of other accounts, the second volume is supposed to tell us the sober truth about warrant. In a nutshell, Plantinga's theory is that a belief has warrant to the extent that it is produced by a cognitive process that is truth-aimed, functioning properly, operating in an appropriate environment, and reliable. Furthermore, for any two warranted beliefs, the belief which is held most strongly is the most warranted. Plantinga is aware that, stated this baldly, his theory raises as many questions as it answers. He spends the better part of two chapters attempting to put flesh on this skeletal account.

In this clear and up-to-date introduction, Thomas D. Senor lays the philosophical foundation needed to understand the justification of memory belief. This book explores traditional accounts of the justification of memory belief and examines the resources that prominent positions in contemporary epistemology have to offer theories of the memorial justification. Along the way, epistemic conservatism, evidentialism, foundationalism, phenomenal conservatism, reliabilism, and preservationism all feature. Study Questions and annotated Further Reading guides at the end of each chapter make this book ideal for classroom use and independent study. Written in very clear prose, A Critical Introduction to the Epistemology of Memory is a valuable resource for students approaching epistemology for the first time or those looking to advance their understanding of a core area of philosophy.

In this paper, I offer a defense of what I dub “religious rationality pluralism”—that is, that people of various religions can be rational in holding a variety of religious perspectives. I distinguish two arguments against this position: the Uniqueness argument and the Disagreement argument. The aims of this essay are to argue that the Uniqueness thesis is ambiguous between two readings, that while one version of the thesis is quite plausible, it cannot be successfully used to argue against rationality pluralism, and the version of the thesis that would support the argument is false.

Many accounts of epistemic justification are initially plausible as accounts of justifiably coming to believe a proposition, but fail as accounts of continuing to believe a proposition. In this essay, I examine candidate theories of ongoing justification, arguing that those along both coherentist and foundationalist lines are inadequate. First, I argue that coherentism doesn't work by dividing such accounts into negative and positive theories. Negative coherentism fails because of its dependence on the principle of epistemic conservatism, against which there are decisive objections. Positive coherentism is also rejected because one can be justified in continuing to believe a proposition even if one's doxastic corpus fails to entail or make probable or in any way evidentially support the belief. ;Foundationalism is then considered. According to one sort of foundationalist, an agent is justified in continuing to believe a proposition only if she remembers the original justificatory basis of her belief. This sort of foundationalism suffers a fate similar to that of positive coherentism; it entails that many beliefs, which clearly are justified, are unjustified. Another kind of foundationalism, one that treats memory as a justification conferring process, is considered. This version is inadequate as it fails to account for the historical nature of justification and fails to account for the justification of unactivated mnemonic beliefs. In the essay's final chapter, I argue that the failure of both foundationalism and coherentism indicates that internalistic accounts are hopeless. Finally, a theory of ongoing justification along reliabilist lines is suggested, elaborated, and defended

Subjects of Experience is as ambitious as it is contrary to the spirit of most of contemporary analytic metaphysics and philosophy of mind. The reader needs a scorecard to keep track of all the currently unfashionable positions that Lowe adopts in this courageous little book. While the work ranges broadly over many topics, Lowe’s account of the self is at its core, and will be the focus of this review. However, it should be noted that one of the virtues of Subjects of Experience is its broad perspective. In addition to the book’s central discussion of the self, there are chapters on mental causation, perception, action, self-knowledge, and language, thought and imagination.

The New Demon World Objection claims that reliabilist accounts of justification are mistaken because there are justified empirical beliefs at demon worlds— worlds at which the subjects are systematically deceived by a Cartesian demon. In this paper, I defend strongly verific (but not necessarily reliabilist) accounts of justification by claiming that there are two ways to construct a theory of justification: by analyzing our ordinary concept of justification or by taking justification to be a theoretic term defined by its role in the theory of knowledge. The former route is not promising because of the splintered nature of our ordinary concept of justification—or perhaps because there is no single such concept. On the other hand, if justification is defined by the role it plays in the theory of knowledge, then there is good reason to think that justification must be strongly truth-conductive since the term was introduced by Edmund Gettier to play the primary role in converting true belief into knowledge. And if that is right, then there will be no justified empirical belief at demon worlds. The real lesson of the demon world is then turned on its head: justification does not supervene on what one shares with one’s deceived doppelganger.

According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks omnipotence. Armed with (i) and (ii), the theist has all that is needed to refute Funkhouser's arguments.

In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor then sets out to show that there is no reason to believe in holism by arguing that its primary foundation (i.e. functional-role semantics), when properly understood (i.e. when construed as a two-factor theory of content), is demonstrably false. In this paper, I argue two claims. First, I try to show that Fodor has seriously misrepresented two-factor theories and that his arguments against his strawman do nothing to indicate the falsity of the genuine article. Second, I argue that if one accepts meaning holism in the form of a two-factor theory, there is no particular reason to think that one is hereby committed to the futility of intentionalistic psychology. In making this point, I make a brief excursion into the psychological literature during which I discuss the belief perseverance phenomenon, the encoding specificity hypothesis, and a problem in human deductive reasoning. My second argument leads to a discussion of how such a psychology could be developed even if no two people are ever in the same intentional state

In this paper I argue for a version of the Total Evidence view according to which the rational response to disagreement depends upon one's total evidence. I argue that perceptual evidence of a certain kind is significantly weightier than many other types of evidence, including testimonial. Furthermore, what is generally called "The Uniqueness Thesis" is actually a conflation of two distinct principles that I dub "Evidential Uniqueness" and "Rationality Uniqueness." The former principle is likely true but the latter almost certainly false. Seeing why the Rationality Uniqueness fails opens the door to seeing how mutual reasonable disagreement is possible even among those who share the same evidence