Theories of knowledge as credit for true belief, or as cognitive achievement, have to face the following objection: in the famous Barn façades case, it seems that the truth of Barney's belief that he is in front of a barn is to be explained by the correct functioning of his cognitive capacities, although we are reluctant to say that he knows he is in front of a barn. Duncan Pritchard concludes from this that a safety clause, irreducible to the conditions a true belief must satisfy in order to be credited to the believer, constitutes a necessary condition of knowledge. Because those who define knowledge as a cognitive achievement have not convincingly answered this objection, I intend, in the first section of this paper, to refute it by showing how practical and doxastic achievements differ. Then I defend the idea that we should also distinguish two kinds of environmental epistemic luck, and, correlatively, two kinds of safety, that are not equally incompatible with knowledge. Finally, I argue that this distinction is inevitably vague and I indicate some consequences of this vagueness for our knowledge‐intuitions.
We are naturally inclined to judge that it is better to know that p than to merely truly believe that p. How to account for this intuition? In this paper, I examine Williamson, Goldman and Olsson, and Pritchard’s answers, and agree with Pritchard that it cannot be consistently claimed that (a) knowledge is epistemically superior to mere true belief, and that (b) truth is the only finally valuable epistemic good. Contrary to Pritchard, I argue that the latter claim is deeply mistaken. I do so by showing that mere true beliefs have no epistemic value at all. I sketch the consequences of this point concerning the epistemic value of knowledge, and answer some objections to the thesis that mere true beliefs do not possess epistemic value.
There clearly seems to be something problematic with certain forms of epistemic dependence. However, it has proved surprisingly difficult to articulate what this problem is exactly. My aim in this paper is to make clear when it is problematic to rely on others or on artefacts and technologies that are external to us for the acquisition and maintenance of our beliefs, and why. In order to do so, I focus on the neuromedia thought experiment. After having rejected different ways in which one might want to capture the intuition in question, I argue that this device deprives us of understanding and therefore of the most valuable epistemic good. I then address the question of whether the moral of the story is that we should not develop, be equipped with, or use devices such as the neuromedia.
J’expose et critique l’interprétation reçue de la controverse classique entre William Clifford et William James sur ce qu’est l’éthique de la croyance. Je défends la position de Clifford en soutenant que sa fameuse maxime selon laquelle « on a tort, partout, toujours et qui que l’on soit de croire que ce soit sur la base d’éléments de preuves insuffisants » doit être comprise comme énonçant que toute croyance qui est le produit de la corruption de notre jugement par nos désirs est fautive. J’indique ce qu’il s’ensuit à propos des croyances religieuses en particulier.
In this article I examine the ground and validity of Peirce's claim that "belief has no place in science". Contrary to the general view, such a claim should not be understood as merely an overreaction to William James' thesis that there can be legitimate non-evidential reasons to believe. For Peirce, believing that something is the case implies, at least when believing takes a certain form, a kind of dogmatism incompatible with the proper conduct of inquiry towards truth. In this paper, I examine two ways in which Peirce argues for the "no belief in science" thesis. I first discuss 'his claim that belief is incompatible with the "Will to Learn". Peirce argues that believing that p in such a way that one does not have any real doubts about whether p implies that one has a dogmatic attitude vis-à-vis possible future evidence that not-p; I claim that this anticipates the line of reasoning that supports Kripke's "paradox of dogmatism". After having indicated how they can both be resisted, I examine a second waywhich seems to have been overlooked in Peirce scholarship-in which the founder of pragmatism argues for the "no belief in science" thesis. Peirce often relates this thesis to his view of abduction and the nature of explanatory hypotheses: the conclusion of an abductive inference is not, and should not be, the belief that a given explanatory hypothesis H is true, probably true, or likely to be true, but rather that H is such that it is a possible explanation of fact F.
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