When in the business of offering an account of the epistemic normativity of belief, one is faced with the following dilemma: strongly externalist norms fail to account for the intuition of justification in radical deception scenarios, while milder norms are incapable to explain what is epistemically wrong with false beliefs. This paper has two main aims; we first look at one way out of the dilemma, defended by Timothy Williamson and Clayton Littlejohn, and argue that it fails. Second, we identify what we take to be the problematic assumption that underlies their account and offer an alternative way out. We put forth a knowledge-first friendly normative framework for belief which grants justification to radically deceived subjects while at the same time acknowledging that their false beliefs are not epistemically good beliefs.
Phenomenalist Dogmatist Experientialism (PDE) holds the following thesis: if S has a perceptual experience that p, then S has immediate prima facie evidential justification for the belief that p in virtue of the experience's phenomenology. The benefits of PDE are that it a) provides an undemanding view of perceptual justification that allows most of our ordinary perceptual beliefs to be justified, and b) accommodates two important internalist intuitions, viz. the New Evil Demon Intuition and the Blindsight Intuition. However, in the face of a specific version of the Sellarsian dilemma, PDE is ad hoc. PDE needs to explain what is so distinct about perceptual experience that enables it to fulfill its evidential role without being itself in need of justification. I argue that neither an experience's presentational phenomenology, nor its phenomenal forcefulness can be used to answer this question, and that prospects look dim for any other phenomenalist account. The subjective distinctness of perceptual experience might instead just stem from a higher-order belief that the experience is a perceptual one, but this will only serve to strengthen the case for externalism: externalism is better suited to provide an account of how we attain justified higher-order beliefs and can use this account to accommodate the Blindsight Intuition.
norman and truetemp revisited reliabilistically: a proper functionalist defeat account of clairvoyance harmen ghijsen Harmen.Ghijsen@hiw.kuleuven.be abstract The cases of Norman the Clairvoyant and Mr. Truetemp form classic counterexamples to the process reliabilist's claim that reliability is sufcient for prima facie justication. I discuss several ways in which contemporary reliabilists have tried to deal with these counterexamples, and argue that they are all unsuccessful. Instead, I propose that the most promising route lies with an appeal to a specic kind of higher-order defeat that is best cashed out in terms of properly functioning monitoring mechanisms. Episteme, 13, 1 (2016) 89-110
Predictive processing accounts of perception (PP) assume that perception does not work in a purely bottom-up fashion but also uses acquired knowledge to make top-down predictions about the incoming sensory signals. This provides a challenge for foundationalist accounts of perception according to which perceptual beliefs are epistemically basic, that is, epistemically independent from other beliefs. If prior beliefs rationally influence which perceptual beliefs we come to accept, then foundationalism about perception appears untenable. I review several ways in which foundationalism might be reconciled with PP from both an internalist and externalist perspective, and argue that an externalist foundationalism provides the best match with PP.
The phenomenon of cognitive penetration has received a lot of attention in recent epistemology, as it seems to make perceptual justification too easy to come by for experientialist theories of justification. Some have tried to respond to this challenge by arguing that cognitive penetration downgrades the epistemic status of perceptual experience, thereby diminishing its justificatory power. I discuss two examples of this strategy, and argue that they fail on several grounds. Most importantly, they fail to realize that cognitive penetration is just an instance of a larger problem for experientialist theories of perceptual justification. The challenge does not lie in explaining how cognitive penetration is able to downgrade the epistemic status of perceptual experience, the challenge lies in explaining why perceptual experience would have a special epistemic status to begin with. To answer this challenge, experientialists have to solve the distinctiveness problem: they have to explain what is so distinctive about perceptual experience that enables it to provide evidential justification without being in need of justification This research was supported by a KU Leuven BOF PDM-K scholarship.
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