Epistemic Norms and the Limits of Epistemology (original) (raw)
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Epistemic norms and the limits of epistemology 2015
I raise a dilemma for an epistemology based on the idea that there are hinge propositions or primitive certainties: either such propositions are norms or rules in the 'grammatical' sense, but they cannot regulate our inquiries since they are not genuine propositions obeying truth or evidential standards, or they are epistemic norms, but compete with the classical norms of belief and knowledge. Either there are hinges, but they have nothing to do with epistemology, or hinges are part of our knowledge, and their epistemology is part of ordinary epistemology.
Searching for Epistemic Norms that Matter
Analysis
Epistemologists are engaged, among other things, in the business of formulating epistemic norms. That is, they formulate principles that tell us what we should believe and to what degree of confidence, or how to evaluate such epistemic states. In The End of Epistemology As We Know It, Brian Talbot argues that thus far, most of the theories resulting from these efforts are flawed. In this critical notice I examine three of his arguments.
Epistemic norms, closure, and No-Belief hinge epistemology
Synthese, 2019
Recent views in hinge epistemology rely on doxastic normativism to argue that our attitudes towards hinge propositions are not beliefs. This paper has two aims; the first is positive: it discusses the general normative credentials of this move. The second is negative: it delivers two negative results for No-Belief hinge epistemology such construed. The first concerns the motivation for the view: if we’re right, doxastic normativism offers little in the way of theoretical support for the claim that our attitudes towards hinge propositions are anything but garden-variety beliefs. The second concerns theoretical fruitfulness: we show that embracing a No-Belief view will either get us in serious theoretical trouble, or loose all anti-sceptical appeal.
The epistemics of Epistemics: An introduction
Penultimate draft of Introduction to a special issue of Discourse Studies V. 18, no. 2 on "The epistemics of Epistemics." The published draft is available through the journal Discourse Studies.
Norms of Assertion: The Quantity and Quality of Epistemic Support
We show that the contemporary debate surrounding the question “What is the norm of assertion?” presupposes what we call the quantitative view, i.e. the view that this question is best answered by determining how much epistemic support is required to warrant assertion. We consider what Jennifer Lackey (2010) has called cases of isolated second-hand knowledge and show—beyond what Lackey has suggested herself—that these cases are best understood as ones where a certain type of understanding, rather than knowledge, constitutes the required epistemic credential to warrant assertion. If we are right that understanding (and not just knowledge) is the epistemic norm for a restricted class of assertions, then this straightforwardly undercuts not only the widely supposed quantitative view, but also a more general presupposition concerning the universalisability of some norm governing assertion—the presumption (almost entirely unchallenged since Williamson’s 1996 paper) that any epistemic norm that governs some assertions should govern assertions—as a class of speech act—uniformly.
Philosophical Studies
The zetetic turn in epistemology raises three questions about epistemic and zetetic norms. First, there is the relationship question: what is the relationship between epis-temic and zetetic norms? Are some epistemic norms zetetic norms, or are epistemic and zetetic norms distinct? Second, there is the tension question: are traditional epis-temic norms in tension with plausible zetetic norms? Third, there is the reaction question: how should theorists react to a tension between epistemic and zetetic norms? Drawing on an analogy to practical philosophy, I develop a focal point view to resolve these motivating questions. On the focal point view, traditional epistemic norms and zetetic norms answer different types of normative questions. There is nevertheless a familiar type of evaluative tension between traditional epistemic norms and zetetic norms, but this tension is an unavoidable feature of the normative landscape and not a sign that traditional epistemic norms need revision. But if traditional epistemic norms are not zetetic norms, then in what sense is zetetic epistemology a project for episte-mologists? I conclude by articulating a sense in which some nontraditional epistemic norms are zetetic norms, and in which zetetic epistemology is an important part of the study of theoretical rationality.