Formal epistemology is a growing field of philosophical research. It is also evolving, with the subject matter of formal epistemology papers changing considerably over the past two decades. To quantify the ways in which formal epistemology is changing, I generate a stochastic block topic model of the abstracts of papers classified by PhilPapers.org as pertaining to formal epistemology. This model identifies fourteen salient topics of formal epistemology abstracts at a first level of abstraction, and four (...) topics at a second level of abstraction. I then study diachronic trends in the degree to which formal epistemology abstracts written in a given year are likely to contain words associated with a particular topic, beginning in 2000 and continuing to 2020. My findings suggest that there has been a marked decline in the likelihood of a given formal epistemology abstract being about logical approaches to belief revision. On the other hand, over the past two decades, the salience of probabilistic techniques in formal epistemology has increased, as has the salience of work at the intersection of formal epistemology and some areas of philosophy of science. (shrink)

The main issue in the epistemology of peer disagreement is whether known disagreement among those who are in symmetrical epistemic positions undermines the rationality of their maintaining their respective views. Douven and Kelp have argued convincingly that this problem is best understood as being about how to respond to peer disagreement repeatedly over time, and that this diachronic issue can be best approached through computer simulation. However, Douven and Kelp’s favored simulation framework cannot naturally handle Christensen’s famous Mental (...) Math example. As a remedy, I introduce an alternative simulation framework, Laputa, inspired by Alvin Goldman’s seminal work on veritistic social epistemology. I show that Christensen’s conciliatory response, reasonably reconstructed and supplemented, gives rise to an increase in epistemic value only if the peers continue to recheck their mental math; else the peers might as well be steadfast. On a meta-level, the study illustrates the power of Goldman’s approach when combined with simulation techniques for handling the computational issues involved. (shrink)

The main issue in the epistemology of peer disagreement is whether known disagreement among those who are in symmetrical epistemic positions undermines the rationality of their maintaining their respective views. Douven and Kelp have argued convincingly that this problem is best understood as being about how to respond to peer disagreement repeatedly over time, and that this diachronic issue can be best approached through computer simulation. However, Douven and Kelp’s favored simulation framework cannot naturally handle Christensen’s famous Mental (...) Math example. As a remedy, I introduce an alternative simulation framework, Laputa, inspired by Alvin Goldman’s seminal work on veritistic social epistemology. I show that Christensen’s conciliatory response, reasonably reconstructed and supplemented, gives rise to an increase in epistemic value only if the peers continue to recheck their mental math; else the peers might as well be steadfast. On a meta-level, the study illustrates the power of Goldman’s approach when combined with simulation techniques for handling the computational issues involved. (shrink)

Diachronic emergence has recently been characterised as transformation. This aims to capture the thought that the entities that emerge are radically new or different. Transformation is hence closely linked with a central (but rarely raised) challenge for all emergentists: how to account for the identity and individuation of entities involved in emergence. With this challenge in view, I develop and probe four interpretations of transformation: addition, replacement, fusion, and transubstantiation. Of those, transubstantiation provides the most plausible response to the (...) challenge about identity. Accordingly, diachronic emergence is a transformative process whereby an individual passes from one primary kind to another. (shrink)

Bayesians standardly claim that there is rational pressure for agents’ credences to cohere across time because they face bad (epistemic or practical) consequences if they fail to diachronically cohere. But as David Christensen has pointed out, groups of individual agents also face bad consequences if they fail to interpersonally cohere, and there is no general rational pressure for one agent's credences to cohere with another’s. So it seems that standard Bayesian arguments may prove too much. Here, we agree with Christensen (...) that there is no general rational pressure to diachronically cohere, but we argue that there are particular cases in which there is rational pressure to diachronically cohere, as well as particular cases in which interpersonal probabilistic coherence is rationally required. More generally, we suggest that Bayesian arguments for coherence apply whenever a collection (of agents or time slices) has a shared dimension of value and an ability to coordinate their actions in a range of cases relevant to that value. Typically, this shared value and ability to coordinate is very strong across the time slices of one human being, and very weak across different human beings, but there are special cases where these can switch—i.e., some groups of humans will have as much reason for their beliefs to cohere across a particular range of cases as the time slices of one human usually do, but some time slices of a human will have as much freedom to differ in their beliefs from the others as the members of a group usually do. (shrink)

The paper introduces a new problem for fallibilist and infallibilist epistemologies – the diachronic threshold problem. As the name suggests, this is a problem similar to the well–known threshold problem for fallibilism. The new problem affects both fallibilism and infallibilism, however. The paper argues that anyone who worries about the well known problem for fallibilism should also worry about this new, diachronic version of the problem.

In this paper, I first consider a famous objection that the standard interpretation of the Lockean account of diachronicity (i.e., one’s sense of personal identity over time) via psychological connectedness falls prey to breaks in one’s personal narrative. I argue that recent case studies show that while this critique may hold with regard to some long-term autobiographical self-knowledge (e.g., episodic memory), it carries less warrant with respect to accounts based on trait-relevant, semantic self-knowledge. The second issue I address concerns the (...) question of diachronicity from the vantage point that there are (at least) two aspects of self—the self of psychophysical instantiation (what I term the epistemological self) and the self of first person subjectivity (what I term the ontological self; for discussion, see Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). Each is held to be a necessary component of selfhood, and, in interaction, they are appear jointly sufficient for a synchronic sense of self (Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). As pertains to diachronicity, by contrast, I contend that while the epistemological self, by itself, is precariously situated to do the work required by a coherent theory of personal identity across time, the ontological self may be better positioned to take up the challenge. (shrink)

This paper works within a model of ungraded belief that characterizes epistemic states as logically closed and consistent sets of sentences. The aim of this paper is to discuss three diachronic coherence conditions for such beliefs. These coherence conditions are formulated in terms of the reasoner's present beliefs about how his present beliefs will evolve in the future, for instance, in response to different pieces of future evidence.

This chapter defines and defends time-slice epistemology, according to which there are no essentially diachronic norms of rationality. The chapter begins by distinguishing two notions of time-slice epistemology, and ends by defending time-slice theories of action under indeterminacy, i.e. theories about how you should act when the outcome of your decision depends on some indeterminate claim. In a recent chapter, J. Robert G. Williams defends a theory of action under indeterminacy which is subject to several objections. An (...) alternative theory is proposed in its place. The resulting discussion highlights a more general moral about action under indeterminacy, namely that time-slice theories are supported by strong analogies with ethical theories. In particular, our understanding of agents torn between interpretations of a decision situation should be guided by our theories of agents torn between incommensurable values. (shrink)

Discussions of conservatism in epistemology often fail to demonstrate that the principle of conservatism is supported by epistemic considerations. In this paper, I hope to show two things. First, there is a defensible version of the principle of conservatism, a version that applies only to what I will call our basic beliefs. Those who deny that conservatism is supported by epistemic considerations do so because they fail to take into account the necessarily social, diachronic and self-correcting nature of (...) our epistemic practice. Second, I will attempt to show how our basic beliefs are justified via this principle of conservatism. (shrink)

According to epistemological disjunctivism (ED), in paradigmatic cases of perceptual knowledge, a subject, S, has perceptual knowledge that p in virtue of being in possession of reasons for her belief that p which are both factive and reflectively accessible to S. It has been argued that ED is better placed than both knowledge internalism and knowledge externalism to undercut underdetermination-based skepticism. I identify several principles that must be true if ED is to be uniquely placed to attain this goal. After (...) that, I use those principles to formulate a diachronic skeptical argument. This argument yields the counterintuitive conclusion that understanding a global skeptical hypothesis is all it takes for a rational subject to lose all her perceptual knowledge of the world. Next, I show that a popular Austinian move must reject one or another of the principles that underlie ED. I close by delineating a novel strategy that can block the diachronic skeptical argument while preserving all the principles. The key idea is that perceptual knowledge is grounded in primitive, perceptual and recognitional abilities. This view sheds new light on some puzzling features of global skepticism that have been noted by Descartes and Hume, among others. (shrink)

I argue that Quinean naturalists’ holism-based arguments against analyticity and apriority are more difficult to resist than is generally supposed, for two reasons. First, although opponents of naturalism sometimes dismiss these arguments on the grounds that the holistic premises on which they depend are unacceptably radical, it turns out that the sort of holism required by these arguments is actually quite minimal. And second, although it’s true, as Grice and Strawson pointed out long ago, that these arguments can succeed only (...) if there isn’t any principled criterion for meaning change, such a criterion turns out to be hard to come by. David Chalmers has recently argued that such a criterion must exist, since the norms governing belief revision are subject to obvious exceptions that can be explained only by appeal to meaning change. But this, I argue, is incorrect: if choices about how to use language are themselves rationally assessable, then there are no such exceptions to be explained. To show that this is so, I formulate a new kind of coherence norm that may be useful for reasoning formally about the relationship between meaning and evidence. (shrink)

This paper explores how Charles Peirce’s habit-based epistemology leads him to theorise perception. I show how Peirce’s triadic semiotic analysis of perceptual judgment renders his theory of perception neither a representationalism nor a relationism /direct realism, but an interesting hybrid of the two. His view is also extremely interesting, I argue, in the way that by analysing symbols as habits it refuses the common assumption that perception is an affair best understood synchronically, as a ‘language-entry event’. Relatedly, I extend (...) previous work (Legg 2008) which argues that Peirce’s epistemology counts as a ‘hyperinferentialism’ in Robert Brandom’s terms, but this does not mean that Peirce’s theory of perception cannot accommodate unmediated contact with reality - what Peirce called ‘the outward clash’. (shrink)

We argue that giving up on the closure of rational belief under conjunction comes with a substantial price. Either rational belief is closed under conjunction, or else the epistemology of belief has a serious diachronic deficit over and above the synchronic failures of conjunctive closure. The argument for this, which can be viewed as a sequel to the preface paradox, is called the ‘review paradox'; it is presented in four distinct, but closely related versions.

This chapter contains sections titled: Substantive and Explanatory Virtue Ethics Synchronic and Diachronic Accounts Who Is a Virtue Ethicist? Aristotelian Virtue Ethics An Aristotelian Virtue Epistemology Virtue Epistemology: Challenges and Prospects Acknowledgments References.

Recently, some have challenged the idea that there are genuine norms of diachronic rationality. Part of this challenge has involved offering replacements for diachronic principles. Skeptics about diachronic rationality believe that we can provide an error theory for it by appealing to synchronic updating rules that, over time, mimic the behavior of diachronic norms. In this paper, I argue that the most promising attempts to develop this position within the Bayesian framework are unsuccessful. I sketch a (...) new synchronic surrogate that draws upon some of the features of each of these earlier attempts. At the heart of this discussion is the question of what exactly it means to say that one norm is a surrogate for another. I argue that surrogacy, in the given context, can be taken as a proxy for the degree to which formal and traditional epistemology can be made compatible. (shrink)

Knowing one’s past thoughts and attitudes is a vital sort of self-knowledge. In the absence of memorial impressions to serve as evidence, we face a pressing question of how such self-knowledge is possible. Recently, philosophers of mind have argued that self-knowledge of past attitudes supervenes on rationality. I examine two kinds of argument for this supervenience claim, one from cognitive dynamics, and one from practical rationality, and reject both. I present an alternative account, on which knowledge of past attitudes is (...) inferential knowledge, and depends upon contingent facts of one’s rationality and consistency. Failures of self-knowledge are better explained by the inferential account. (shrink)

We articulate John Dewey’s “independent factors” approach to moral philosophy and then adapt and extend this approach to address contemporary debate concerning the nature and sources of epistemic normativity. We identify three factors (agent reliability, synchronic rationality, and diachronic rationality) as each making a permanent contribution to epistemic value. Critical of debates that stem from the reductionistic ambitions of epistemological systems that privilege of one or another of these three factors, we advocate an axiological pluralism that acknowledges each factor (...) as an independent “spring” of epistemic value within responsible inquiry. (shrink)

Synchronic and diachronic unity of consciousness and their in­terrelation pose interdisciplinary problems that can only be addressed by the combined means of philosophical and scien­tific theories. In the first part of the article the author briefly reviews psychological and materialistic accounts of personal identity. Historically these accounts were introduced to solve the problem of diachronic identity of persons, i.e., the problem of their persistence through time. She argues that they don’t explain how synchronic unity of consciousness, subjectively experienced (...) as the unity of the phenomenal field, correlates with diachronic identity of persons. In the second part of the article the author reviews Tim Bayne’s “virtual phenomenalism”. In the third part of the article she formulates two questions that virtual phenomenalism has to answer in order to solve the problems that face both the psychological and the materialistic accounts of personal identity. The first question concerns some cognitive and neurobiological characteristics of consciousness that Bayne invokes in order to propose an original solution of the problem of the synchronic unity of consciousness. It might be asked whether the same characteristics can undermine Bayne’s solution of the problem of the diachronic unity of consciousness. The second question is a development of Bernard Williams’ arguments against psychological accounts of personal identity. The author suggests that similar arguments can be used against virtual phenomenalism. (shrink)

Starting from the examination of a passage of the Dialogo sopra i massimi sistemi del mondo that has been largely ignored by the scholarship, in this paper I want to reveal the true nature of Galileo’s epistemology in terms of its epistemic ideal, that is that theory is capable of providing true and certain knowledge about natural phenomena coming from sensation. The investigation examines all the occurrences of the expression sensate esperienze in its singular and plural forms, both in (...) the Latin and in the vernacular. The research proceeds diachronically through an analysis of Galileo’s writings taken in order to show the progressive development of his epistemology. The paper will demonstrate how in thinking about sensate experiences Galileo had in mind as epistemic paradigm that of the epistemology of anatomy. (shrink)

Although the idiom “genesis and structure” is usually associated with the rise of structuralism in the late 1950s and early 1960s, the two notions are arguably among the most persistent methods in the history of modern philosophy. This article outlines the emergence of “genetic epistemology” in the seventeenth century, when the seemingly antithetical character of the conceptual pair was reworked into a productive epistemological theory, especially in Descartes, Hobbes, Spinoza, and Leibniz, who increasingly used diachronic (genetic) narratives to (...) explain the synchronic (structural) features in their theories. Against Cassirer, I argue that it was Descartes rather than Hobbes who first presented structural issues genetically. In Descartes’ natural philosophy, his frequent claims that showing how a thing is produced reveals its true nature foreshadow precisely what Hobbes and Isaac Barrow later describe as causal definitions of geometric figures, in which the process of ideal generation by motion is what constitutes the very essence of a figure. I link this method to the historicizing discourse on origins in the Enlightenment and conclude by suggesting that there is a trace of Platonic idealism in genetic epistemology. (shrink)

This paper defends the epistemological importance of ‘diachronic’ or cross-temporal evaluation of epistemic agents against an interesting dilemma posed for this view in Trent Dougherty’s recent paper “Reducing Responsibility.” This is primarily a debate between evidentialists and character epistemologists, and key issues of contention that the paper treats include the divergent functions of synchronic and diachronic (longitudinal) evaluations of agents and their beliefs, the nature and sources of epistemic normativity, and the advantages versus the costs of the evidentialists’ (...) reductionism about sources of epistemic normativity. (shrink)

One emerging issue in contemporary epistemology concerns the relation between animal knowledge, which can be had by agents unable to take a view on the epistemic status of their attitudes, and reflective knowledge, which is only available to agents capable of taking such a view. Philosophers who are open to animal knowledge often presume that while many of the beliefs of human adults are formed unreflectively and thus constitute mere animal knowledge, some of them—those which become subject of explicit (...) scrutiny or are the result of a deliberative effort—may attain the status of reflective knowledge. According to Sanford Goldberg and Jonathan Matheson (2020), however, it is impossible for reflective subjects to have mere animal knowledge. If correct, their view would have a number of repercussions, perhaps most notably the vindication of a dualism about knowledge, which would frustrate attempts to provide a unified account of knowledge-attributions to human adults, very young children, and non-human animals. I discuss Goldberg and Matheson’s proposal, outline some of the ways in which it is insightful, and argue that it is ultimately unsuccessful because it neglects the inherent temporal dimension of knowledge acquisition. While the article is pitched as a reply to Goldberg and Matheson, its primary aim is to highlight significant connections between the debates on the relation between animal and reflective knowledge, propositional and doxastic justification, and the theory of epistemic defeat. (shrink)

A further reply to Trent Dougherty, author of Evidentialism and its Discontents, on a range of issues that evidentialists like Dougherty and Feldman, and pragmatists like myself have very different views about. These issues include a regarding a proper understanding of epistemic normativity and its relationship with doxastic responsibility. Pragmatists and virtue theorists are champions of the diachronic. The norms which should advise our ethics of belief are primarily diachronic; neither is the diachronic irrelevant to analysis of (...) knowledge (which would be to neglect the causal etiology of belief). My reply tries to articulate the relative importance of synchronic and diachronic concerns with epistemic agency, both with respect to well-founded belief, as with respect to the ‘ethics of belief’ and ‘epistemology of disagreement,’ both concerned with giving guidance. Inquiry itself is diachronic, and epistemology on the pragmatist and virtue theoretical approaches in the theory of inquiry. Thus I reiterate that the reduction of epistemic normativity to synchronic evidential fit shows the inadequacy of Dougherty's (and of Conee and Feldman's) account and the need to move from internalist evidentialism to virtue responsibilism. (shrink)

I advocate Time-Slice Rationality, the thesis that the relationship between two time-slices of the same person is not importantly different, for purposes of rational evaluation, from the relationship between time-slices of distinct persons. The locus of rationality, so to speak, is the time-slice rather than the temporally extended agent. This claim is motivated by consideration of puzzle cases for personal identity over time and by a very moderate form of internalism about rationality. Time-Slice Rationality conflicts with two proposed principles of (...) rationality, Conditionalization and Reflection. Conditionalization is a diachronic norm saying how your current degrees of belief should fit with your old ones, while Reflection is a norm enjoining you to defer to the degrees of belief that you expect to have in the future. But they are independently problematic and should be replaced by improved, time-slice-centric principles. Conditionalization should be replaced by a synchronic norm saying what degrees of belief you ought to have given your current evidence and Reflection should be replaced by a norm which instructs you to defer to the degrees of belief of agents you take to be experts. These replacement principles do all the work that the old principles were supposed to do while avoiding their problems. In this way, Time-Slice Rationality puts the theory of rationality on firmer foundations and yields better norms than alternative, non-time-slice-centric approaches. (shrink)

This paper aims to reconfigure the place of memory in epistemology. I start by rethinking the problem that memory systems solve; rather than merely functioning to store information, I argue that the core function of any memory system is to support accurate and relevant retrieval. This way of specifying the function of memory has consequences for which structures and mechanisms make up a memory system. In brief, memory systems are modeling systems. This means that they generate, update and manage (...) a series of overlapping, simplified, relational representations that map out features of the world. Succeeding at building and maintaining models requires the kind of active knowledge generation traditionally associated only with deliberative reasoning. (shrink)

The heart of my dissertation project is the proposal of a new updating rule for responding to learning experiences consisting of continuous streams of evidence. I suggest characterizing this kind of learning experience as a continuous stream of stipulated credal derivatives, and show that Continuous Probability Kinematics is the uniquely coherent response to such a stream which satisfies a continuous analogue of Rigidity – the core property of both Bayesian and Jeffrey conditionalization. In the first chapter, I define neighborhood norms (...) of rationality with reference to Kenny Easwaran’s definition of neighborhood properties. I summarize and comment on some of the key arguments in the dispute between time-slice epistemologists, who argue that there are no fundamentally diachronic norms of rationality, and the proponents of diachronic norms. I am sympathetic to two of the key motivations often given in support of the synchronist position: mentalist internalism and the idea that metaphysical disputes about the identity of persons in bizarre puzzle cases should not play a central role in epistemologists’ assessments of the rationality of agents. However, I argue that time-slice epistemology cannot adequately address the rationality of temporally-extended processes like reasoning and learning. Neighborhood norms present a viable third way between these two positions, capturing much of the spirit of the previously-discussed synchronist motivations while still providing just enough temporal structure to meaningfully guide and evaluate temporally-extended rational processes. Continuous Probability Kinematics is an example of one such neighborhood norm. In the second chapter, I develop my updating rule CPK and establish many of its core properties. Of special note here are the deep connections to Jeffrey’s Probability Kinematics, as well as some key differences. The net result of any CPK updating process will always be representable as a Jeffrey shift on the refined partition generated by the propositions that the agent is receiving direct evidence concerning. However, one crucial difference is that CPK provides an intuitive account of how to combine the effects of learning experiences that are each about fundamentally different underlying partitions. In CPK’s formalism, an agent can receive simultaneous evidence streams about an arbitrary (finite) number of propositions, which can themselves be evidentially related in any way. At any given instant, the result of the combination is a simple sum of the effects that learning about the individual propositions would have separately. CPK is concerned with a novel kind of learning experience and involves a novel characterization of evidence. The third and final chapter of this dissertation is concerned with explaining what this characterization of evidence means and with arguing that it can be the basis for genuine learning. I begin by characterizing learning experiences in terms of the Value of Information, and prove a Value of Information theorem for CPK learning experiences under the assumption of a Martingale constraint on the agent’s prior distribution over the signals that they might receive. I examine Timothy Williamson’s arguments that evidence must be propositional and express my skepticism. I then explore two different routes to model agents who update by CPK as if they are learning some propositional content and updating the rest of their credences by Bayesian conditionalization on this content. The second of these two routes provides a very interesting lens to reexamine the evidential commitments that underwrite updating by CPK, which I analyze. (shrink)

Finite agents such as human beings have reasoning and updating processes that are extended in time; consequently, there is always some lag between the point at which we gain new reasons and the point at which our attitudes have fully responded to those reasons. This phenomenon, which I call rational delay, poses a threat to the most common ways of formulating rational requirements on our attitudes, which do not allow rational beings to exhibit such delay. In this paper, I show (...) first how this problem undermines synchronic formulations of rational norms. Then I show how it likewise undermines the most natural diachronic modifications of these norms. Ultimately, I argue that a successful account of rational delay will reject norms that directly govern attitudes or states of mind like belief and intention altogether, in favor of norms that fundamentally concern temporally extended rational processes like deliberation. (shrink)

This book gives a general theory of rational belief. Although it can be read by itself, is a sequel to the author's previous book The Value of Rationality (Oxford, 2017). It takes the general conception of rationality that was defended in that earlier book, and combines it with an account of the varieties of belief, and of what it is for these beliefs to count as "correct", to develop an account of what it is for beliefs to count as rational. (...) According to this account, rationality comes in degrees: the degree to which one's beliefs counts as rational is determined by their distance from a corresponding probability function - where this distance is measured by those beliefs' "expected degree of incorrectness" according to the probability function; the account also involves an explanation of what determines exactly which probability function plays this role in each case, and of why this probability function should play this role. In developing and defending this account, new light is shed on several central epistemological issues. These issues include: the distinction between propositional and doxastic justification; the debates between internalism and externalism, and between foundationalism and coherentism; the significance - or lack of it - of the notion of 'evidence'; the relationship between credences, full belief, inference, and suspension of judgment; the nature of the kind of possibility that is presupposed by the relevant sort of probability; and whether rationality is "diachronic" - so that the beliefs that it is rational for us to have now depend, in part, on the beliefs that we held in the past. Finally, some suggestions are made about how this theory bears on a range of further topics, including the defeasibility of inference, scepticism, and the analysis of knowledge. (shrink)

On the face of it, in ordinary practices of rational assessment, we criticize agents both for the combinations of attitudes, like belief, desire, and intention, that they possess at particular times, and for the ways that they behave cognitively over time, by forming, reconsidering, and updating those attitudes. Accordingly, philosophers have proposed norms of rationality that are synchronic—concerned fundamentally with our individual time-slices, and diachronic—concerned with our temporally extended behaviour. However, a recent movement in epistemology has cast doubt (...) on the very existence of requirements of the latter type. My aim in this paper is to address what I take to be the most direct and general recent attack on diachronic epistemic rationality, the arguments for so-called ‘time-slice epistemology’ by Brian Hedden. I argue that Hedden's attempt to motivate the rejection of diachronic rational norms ultimately fails, and in particular that an independently attractive view about the nature of such norms, namely one on which such norms govern processes, escapes his assault unscathed. (shrink)

When can a shift from a prior to a posterior be represented by conditionalization? A well-known result, known as “superconditioning” and going back to work by Diaconis and Zabell, gives a sharp answer. This paper extends the result and connects it to the reflection principle and common priors. I show that a shift from a prior to a set of posteriors can be represented within a conditioning model if and only if the prior and the posteriors are connected via a (...) general form of the reflection principle. Common priors can be characterized by principles that require a certain kind of coherence between distinct sets of posteriors. I discuss the implications these results have for diachronic and synchronic modes of updating, learning experiences, the common prior assumption of game theory, and time-slice epistemology. (shrink)

Tyler Burge has recently argued that quasi-memory-based psychological reductionist accounts of diachronic personal identity are deeply problematic. According to Burge, these accounts either fail to include appropriately de se elements or presuppose facts about diachronic personal identity—facts of the very kind that the accounts are supposed to explain. Neither of these objections is compelling. The first is based in confusion about the version of reductionism to which it putatively applies. The second loses its force when we recognize that (...) reductionism is a metaphysical thesis, not an epistemological one. (shrink)

Anthropological research in urban contexts reflects the fundamental mutations in social sciences. The boundaries between the traditional academic disciplines have become blurred. New clusters of interdisciplinary and transdisciplinary research emerge. These changes involve risks and chances. Philosophy of science insists on clear concepts and terminologies. Does it make sense to use the term ‘urban anthropology’? If new disciplines or sub-disciplines arise, they should have distinct shapes, and the nomenclature should reflect their scientific profile. Starting from a diachronic comparative analysis (...) of anthropological theories and methodologies this article proposes a road map for heuristic and epistemological investigations of anthropological research in an increasingly urbanized world. (shrink)

Diogenes, Ahead of Print. Anthropological research in urban contexts reflects the fundamental mutations in social sciences. The boundaries between the traditional academic disciplines have become blurred. New clusters of interdisciplinary and transdisciplinary research emerge. These changes involve risks and chances. Philosophy of science insists on clear concepts and terminologies. Does it make sense to use the term ‘urban anthropology’? If new disciplines or sub-disciplines arise, they should have distinct shapes, and the nomenclature should reflect their scientific profile. Starting from a (...) diachronic comparative analysis of anthropological theories and methodologies this article proposes a road map for heuristic and epistemological investigations of anthropological research in an increasingly urbanized world. (shrink)

Originally titled “Institutional, Group, and Individual Virtue,” this was my paper for an Invited Symposium on "Intersections between Social, Feminist, and Virtue Epistemologies," APA Pacific Division Meeting, April 2011, San Diego. -/- Abstract: This paper examines recent research on individual, social, and institutional virtues and vices; the aim is to explore and make proposals concerning their inter-relationships, as well as to highlight central questions for future research with the study of each. More specifically, the paper will focus on how these (...) studies can be approached in a systematic way such that it contributes to greater convergence between virtue theory, feminist epistemology, and social epistemology. To this end the paper develops a model of responsibility qua diachronic (longitudinal) assessment of the inquiry-directed agential habits (motivations, activities, and strategies), while explaining the place of this model within a broader, 15-point proposed “Responsibilist” research program. (shrink)

Resumo Neste artigo, vamos considerar o recente debate na metafísica da evolução, no que diz respeito tanto à persistência como à “mudança” em espécies biológicas, segundo a tese que considera a espécie como o agregado de indivíduos. Centrar-nos-emos na proposta de Thomas Reydon, que argumenta que em biologia, o termo “espécie” refere-se a duas entidades biológicas, por si denominadas evolverons e phylons, que desempenham vários papéis epistemológicos em pelo menos duas disciplinas diferentes, nomeadamente na biologia sistemática e na biologia evolutiva. (...) Em particular, analisamos criticamente a alegação de Reydon, que estas duas entidades biológicas geraram um problema para a tese que sustém a equivalência entre duas teorias de persistência, desenvolvidas pela metafísica analítica contemporânea: o tri–Dimensionalismo e tetra–Dimensionalismo. Neste artigo, pretende-se restaurar a tese da equivalência metafísica, recorrendo a uma tripla estratégia: promover a ideia de que os evolverons e os “phylons” são duas dimensões de uma mesma realidade; recorrer a uma noção menos problemática noção de endurantismo e, por último, destacar alguns problemas que surgem dos exemplos biológicos empregues por Reydon para basear o desenvolvimento dos seus argumentos. Palavras-chave : conceito de espécie, endurantismo, equivalência metafísica entre 3D e 4D, espécies biológicas sincrónicas e diacrónicas, persistênciaIn this paper we revise a recent debate on the metaphysics of evolution pertaining to both the persistence and change of biological species, and the species-as-individuals thesis. We focus on Thomas Reydon’s proposal that, in biology, the term “species” refers to two different biological entities, which he calls evolverons and phylons, and plays different epistemological roles in at least two different disciplines in which it is used, namely, evolutionary and systematic biology. In particular, we critically revise Reydon’s claim that these two biological entities raise a problem for the thesis of the equivalence between the two theories of persistence developed in contemporary analytic metaphysics: three–dimensionalism and four–dimensionalism. In this paper, we aim to reinstate the thesis of metaphysical equivalence by a threefold strategy: motivation of the idea that evolverons and phylons are two dimensions of the same entity, shifting to a less problematic notion of endurance, and an exploration of doubts about the particular biological examples upon which Reydon bases his arguments. Keywords : 3D / 4D metaphysical equivalence, endurantism, persistence, species concept, synchronic and diachronic biological species. (shrink)

Accuracy-first epistemology aims to show that the norms of epistemic rationality can be derived from the effective pursuit of accuracy. This paper explores the prospects within accuracy-first epistemology for vindicating “modesty”: the thesis that ideal rationality permits uncertainty about one’s own rationality. I argue that accuracy-first epistemology faces serious challenges in accommodating three forms of modesty: uncertainty about what priors are rational, uncertainty about whether one’s update policy is rational, and uncertainty about what one’s evidence is. I (...) argue that the problem stems from the representation of epistemic decision problems. The appropriate representation of decision problems, and corresponding decision rules, for (diachronic) update policies should be a generalization of decision problems and decision rules for (synchronic) coherence. I argue that extant accounts build in conflicting assumptions about which kinds of information about the believer should be used to structure epistemic decision problems. In particular, extant accounts of update build in a form of epistemic consequentialism. Related forms of epistemic consequentialism have been shown to generate problems for accuracy-first epistemology’s purported justifications of probabilism, conditionalization, and the principal principle. These results are vindicated only with nonconsequentialist epistemic decision theories. I close with suggestive examples of how, with a fully nonconsequentialist representation of epistemic decision problems, accuracy-first epistemology can allow for rational modesty. (shrink)

Our aim in this chapter is to contribute to a greater appreciation of Bourdieu’s work within debates on embodied, extended and distributed cognition, grouped under the general heading of externalism (Rowlands 2003, Carter et al. 2014). We seek to draw out several pertinent elements of Bourdieu’s theory of social practice, and show how they variously resonate with, enrich, or problematize key externalist theses. We begin with an overview of the main elements of Bourdieu’s theoretical enterprise, in order to provide essential (...) background for the ensuing discussion. We then address a number of themes connecting Bourdieu’s theory with facets of cognitive externalism, which we organize under the headings of diachronic co-dependence, instrumental dependence, and co-constitutive dependence. Following this we turn our attention to epistemic externalism, where we find promising ground for dialogue with Bourdieu in recent developments in virtue epistemology, focusing our analysis on a recent proposal concerning knowledge-how by Carter & Pritchard (2015). We conclude with an assessment of Bourdieu’s standing with respect to these currents, and prospects for further engagement. (shrink)