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There is one important clarification of conditions 3 and 4 discussed by Nozick, namely, that the method by which S acquires the belief must be held constant from the actual world to the possible world. A doting grandmother might know that her grandchild is not a thief on the basis of sufficiently good evidence, but would still believe that he wasn't a thief, even if he were, because she loves him. So, we must require that the grandmother use the same method in both the actual and the near possible worlds, for, otherwise, condition 4 would exclude some clear cases of knowledge.

This is not the place to provide a full examination of Nozick's account of knowledge. Suppose S knows that there is a chair before her. Would she know that she is not in a skeptical scenario in which it merely appears that there is a chair? If the fourth condition were a necessary condition of knowledge, she would not know that because if she were in such a scenario, she would be fooled into thinking that she wasn't.

Thus, either condition 4 is too strong or CP fails. There are some reasons for thinking that condition 4 is too strong. Consider a relatively simple case in which S seems to have knowledge but condition 4 does not obtain. S looks at a thermometer that is displaying the temperature as 72 degrees. The thermometer is working perfectly and S comes to believe that the temperature is 72 degrees by reading the thermometer and coming to believe what it says.

Pyrrhonian Skepticism in Diogenes Laertius

One could imagine all kinds of circumstances that would have that causal result. A comical one: Imagine a lizard that is now sleeping on the thermometer that would stir were the temperature to rise, thus dislodging a small rock that hits the thermometer breaking the mercury column in a way that makes the thermometer still read Or consider this case in the literature: You put a glass of ice-cold lemonade on a picnic table in your backyard. You go inside and get a telephone call from a friend and talk for half an hour.

When you hang up you remember that you had left the ice-cold lemonade outside exposed to the hot sun and come to believe that it isn't ice-cold anymore. It would seem that you could know that, even if in some near world a friend of yours, who just happened to be walking by, noticed the glass and happening to have a cooler full of ice with her put the glass of lemonade in the cooler to keep it ice-cold for you. Thus, if the lemonade were still ice-cold, you would believe that it wasn't.

See Vogel , The moral of these cases seems to be that S can know that p even if there are some near possible worlds in which 1 p is false and 2 S still believes that p employing the same method of belief formation. Indeed, it could plausibly be maintained that what is required for knowledge is that the method of belief formation work in this world—exactly as it is—even if the method would fail were there to be some slight variation in the actual world.

Pyrrhonian Skepticism Research Papers - yfamibubyt.cf

In order to clarify CP further, it would be useful to contrast it with a stronger principle. As already discussed, it seems that in some cases some contraries of h need to be eliminated before h becomes justified. Suppose, however, that the skeptic requires that all contraries to h be eliminated before h is justified. In neither of those patterns is every contrary to h eliminated prior to h being justified.

In Pattern 2, the contrary of h is eliminated after h ; in Pattern 1, h is arrived at and its contrary is eliminated simultaneously. Keith Lehrer might be appealing to the stronger principle when he writes:. If it were required that the evidence, e , for some hypothesis, h , must contain the denials of all the contraries of h , it is clear that e would have to entail h. See Klein , — That requirement seems to be too strong for many, if not most, empirically justified propositions.

Hence, it could be plausibly argued that this is an inappropriate way to motivate skepticism because in so far as skepticism remains an interesting philosophical position, the skeptic cannot impose such an outrageous departure from our ordinary epistemic practices. There is a related point worth mentioning. Note that even EADP, although requiring that we be able to reject or neutralize every potential ground for doubt i. EADP does not require that we eliminate all of the grounds for doubt including contraries before we are justified in believing a hypothesis.

Indeed, EADP allows for the possibility that we could use h , itself, or something that h justifies as the basis for rejecting or neutralizing some grounds for doubt. See Huemer, , for objections to using h or something that h justifies as a basis for rejecting or neutralizing the grounds for doubting h. It claims that we are not justified in denying the skeptical hypothesis—in other words that we are not justified in believing that we are not being deceived. What arguments can be given for CP2? It is tempting to suggest something like this: The skeptical scenarios are developed in such a way that it is supposed that we could not tell that we were being deceived.

But the skeptic must be very careful here. She cannot require that in order for S to know or be justified in assenting to something, say x , that if x were false, she would not still assent to x. We have just seen while examining Nozick's account of knowledge that this requirement is too strong. So the mere fact that there could be skeptical scenarios in which S still believes that she is not in such a scenario cannot provide the skeptic with a basis for thinking that she fails to know that she is not actually in a skeptical scenario.

But even more importantly , were that a requirement of knowledge or justification , then we have seen that closure would fail and, consequently, the basis for the first premise in the CP-style argument for Academic Skepticism would be forfeited. In addition, we have also seen that if CP is true, and there did seem to be a sound argument for it, then there is one evidence pattern between entailing and entailed propositions that might prove useful to the Epistemist at this point in the discussion. If S could be justified in believing some proposition that entailed the denial of the skeptical hypothesis, then S could be justified in denying that hypothesis by employing evidence Pattern 2.


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Indeed, as G. E Moore asked b, : What is to prevent the Epistemist from claiming that S is justified in denying that she is in a skeptical scenario because S is justified in believing that she has hands and CP is true? A plausible answer to Moore seems to be something like this: The issue that is under dispute is whether S is justified in assenting to or knows that she has hands. Thus, the Epistemist cannot reject CP2 by assuming the denial of the conclusion of the skeptical argument. All well and good.

But what's sauce for the goose, is sauce for the gander, i. For that is the very issue at stake between the Epistemist and the Academic Skeptic. So, what non-question begging reason can the skeptic give for CP2? It is difficult to imagine one that is consistent with the defense of CP and that does not beg the question. That is not to say that CP2 is false.

Perhaps it is true. Nevertheless, it seems that in order to provide a basis for accepting CP2, the skeptic would have to assert that S is not justified in believing that she has hands. That is because evidence Pattern 2 depicts one way in which S could be justified in denying the skeptical scenario. But asserting that she is not justified in believing that she has hands would beg the question because the conclusion of the CP-style argument is nothing other than S is not justified in believing that she has hands.

I had mentioned earlier that although there seemed to be only three responses available when confronting the CP-style argument for Academic Skepticism accept the conclusion, reject one or both of the premises, or deny the validity of the argument. But we are now in a position to recognize that there is, in fact, a fourth alternative. That alternative is simply to point out that given the required defense of CP1 against the counterexample proposed by Dretske, there is no good argument for CP2 because it would beg the question , and, hence, there is no good way to motivate Academic Skepticism with a CP-style argument.

Of course, the Pyrrhonian Skeptic might point to the possibility that there is also no good argument to the conclusion that we do have knowledge of EI-type propositions. Some might think that the Academic Skeptic wins in such a stand-off. But recall that what distinguishes the Academic Skeptic from the Pyrrhonian Skeptic is that only the Academic Skeptic assents to the claim that we cannot have knowledge. The Pyrrhonian Skeptic withholds judgement regarding whether we can have knowledge. And in a stand-off, the Pyrrhonian, not the Academic Skeptic, seems to have the appropriate epistemic attitude.

See Klein for a further discussion of the relationship between Pyrrhonian and Academic Skepticism. This section can be brief because we can apply the lessons learned in the discussion of CP-style arguments to an evaluation of the Cartesian-style arguments that employ EADP. First, it should be clear that the general argument for the Closure Principle, considered earlier, cannot be used as a model for an argument for Eliminate All Doubts Principle. That is what provided the basis for premise 2 in the general argument for CP. As we saw, the negation of a genuine ground for doubt need not be entailed by h.

So, the skeptic has a much harder task in motivating EADP. Nevertheless, let us grant that some argument could be provided that makes plausible EADP. Second, the same dialectical issues that we have considered in discussing potential counterexamples to CP will recur regarding EADP. Reconsider Dretske's zebra-in-the-zoo case. Now, if the evidence I had for believing that the animals are zebras isn't adequate to deny or neutralize the claim that the very animals in front of me are cleverly disguised mules, it is certainly not adequate for denying or neutralizing the claim that there are many cleverly disguised mules within my visual field.

So a skeptic employing EADP will have to appeal to the analogs of Pattern 2 and Pattern 3 type cases in order to save the principle from this modified Dretske-like counterexample. Thus, the skeptic employing EADP would be put in the same dialectical situation as the CP-style skeptic because she must provide a basis for the second premise in her argument for Academic Skepticism that 1 is compatible with her required defense of EADP against Dretske-like objections and 2 does not beg the question by supposing that S is not justified in denying the ground for doubt because S is not justified in believing that the animals are zebras.

To sum up: The Cartesian-style skeptic that we have been considering who employs EADP is in a worse dialectical position than the skeptic employing CP. Before we conclude our discussion of Academic Skepticism, it would be appropriate to consider one quite popular response to it—contextualism.

Examining the contextualist diagnosis of Academic Skepticism and its suggested solution will allow us to explore a question that remains concerning CP and EADP. Hence, in order to be justified in believing the former I must first eliminate the latter, where to eliminate a proposition means here nothing more than to be justified in denying it. The requirement that we eliminate all contraries to some proposition, h , before we are entitled to believe that h is too stringent for ordinary contexts, for the reasons already cited, but perhaps when engaged in philosophy we have to be justified in believing that the skeptical hypothesis is false before the propositions of common sense are justified.

That is essentially what the contextualists claim. They hold that in some conversational contexts—philosophical ones, for example—more stringent standards of evidence obtain than obtain in ordinary contexts. Note that this is similar to what Lehrer seemed to be claiming as discussed in Section 4.

Robert J. Fogelin

There are two questions we should consider: Is contextualism about knowledge attributions or attributions of justified belief the correct view to hold? If so, will it shed light on Academic Skepticism? In answering the first question, it could be argued that contextualism with regard to the attribution of virtually any property is true. Perhaps it doesn't apply to highly technical ones that only occur in one type of context. For example, suppose that Mr. Lax says that Sam is happy.

Stringent demurs. Who is right about whether Sam is happy? But it is crucial to note that given that each person recognizes that the other is applying different standards, Mr. Lax and Mr. Stringent can agree that, given what Lax means , Sam is happy and that, given what Stringent means , Sam is not happy. Now, of course, we cannot employ any standards we please and still be speaking a common language. For example, Mr. Lax cannot legitimately lower the standards so as to make it the case that Sam is happy simply because he once, a long time ago, was happy for a very short period of time and, similarly, Mr.

Stringent cannot require that Sam is happy only if it is logically impossible that Sam experience an unhappy moment. There is a limited range, albeit rather wide, of appropriate standards for the application of a term. It is just one instance of the general truth that standards for the application of a term vary within a wide but non-arbitrary range as determined by various features of the conversational context. Let us turn to the second and much more philosophically interesting question: Does the truth of this version of contextualism shed much, if any, light on Academic Skepticism?

If it did, then it is plausible to think that the correct way to diagnose the dispute between the Academic Skeptic and the Epistemist would be to note that the Epistemist is using a lax standard and the Skeptic a more stringent one. Having one's ordinary cake is compatible with eating one's skeptical cake because in ordinary conversational contexts it is correct to say that we do have knowledge, but as standards rise to those employed by the skeptics, it is correct to say that we do not have knowledge. Both the Epistemist and the Academic Skeptic are correct because they are using different standards for the application of the relevant epistemic terms.

In response, it might be objected that this is not the proper diagnosis of the disagreement between the Academic Skeptic and the Epistemist. Thus, the parallel with the case of Sam's putative happiness seems to break down. In that case, Mr. Stringent would grant that Mr. The Epistemist could argue that this is not required. For, suppose that we are looking at Dretske's zebras and the Academic Skeptic asks whether we have eliminated the possibility that those zebra-like looking things are cleverly disguised aliens from some planet thousands of light years from our solar system.

Or whether we have eliminated the possibility that they are members of the lost tribe of Israel who have ingeniously developed this zebra-like looking contraption in which to hide out from the Assyrians. After all, they've had since the 8th century BCE to perfect the disguise.

Those are so far-fetched, the Epistemist could claim, that even if someone advancing those alternatives happens to be silly enough or insane enough to believe them, there appears to be no reason why a non-believer should have to rise to the bait and eliminate those alternatives prior to being justified in believing that the animals are zebras. The Epistemist could continue by claiming that the skeptical hypothesis—that we are not in the actual world but rather in one which seems identical to it—is just as, or possibly even more, farfetched.

That correctly restricts propositions that must be rebutted or neutralized to those for which we have some evidence, however minimal. Descartes' belief that the fact that he had made epistemic mistakes provides a basis for thinking that the Author of his being is less than perfect, and that, in turn, renders plausible the proposition that his epistemic equipment is not reliable. Thus, there is a genuine basis for Descartes' doubt. But that fact does not imply that there is a genuine basis for us to doubt the overall reliability of our epistemic equipment — unless, of course, we shared Descartes' metaphysical view that there can be no greater perfection in the effect than was already present in the cause!

Meditations , It seems that similar considerations motivate Ernest Sosa's discussion of the relative potential strength of the skeptic's argument based upon the possibility that we might be dreaming that we are looking at our hands as opposed to the skeptic's argument based upon the possibility that either we are being deceived by an evil genius into believing that we have hands or that some other far-fetched hypothesis for which we have no evidence accounts for our perceptual beliefs Sosa There is some real possibility i.

That is, we are aware of some occasions in which we are dreaming and we seem to make those judgements, but we are not aware of any occasion in which we are deceived by an evil genius and we make such judgements. Thus, it seems as though we have some minimal evidence for the claim that we are dreaming, and, hence, that ground for doubt must be removed.

Sosa's own view about this is that we do not have beliefs while we are dreaming just as when we make-believe that we are standing on the sand of a beautiful seashore looking at the ocean, we are neither looking at the ocean, nor standing by the seashore, nor believing that we are; we are make-believing. Dreaming is one kind of mental state; believing is another kind of mental state; so dreaming that p is not an instance of believing that p. Sosa is keenly aware, however, that this heterodoxical account of dreaming is not likely to be widely accepted and he does provide another way to answer to the skeptic, even granting that there are beliefs while dreaming.

Roughly it is this: We have knowledge that p at least of the kind that we are considering here, namely perceptual knowledge when and only when our belief that p is true because we arrived at it through the competent exercise of our epistemic capacities. Applying this to the dreaming case, even were I to arrive at a belief that happens to be true while dreaming suppose that in the dream that I dream that I am dreaming , that true belief fails to be knowledge because it not the result of the competent exercise of my epistemic capacities.

Nevertheless, the fact that we fail to gain knowledge while dreaming does not jeopardize our knowledge when we are i awake and 2 we arrive at the true belief that we have hands through the competent exercise of our epistemic capacities. Thus, we can grant the orthodox account of dreaming that holds that there are some beliefs in and while we are dreaming, but that fact does not threaten our having knowledge when we are competently exercising our epistemic capacities while awake. Here is how he expresses this result:. More generally, and returning to the contextualist's account of the dispute between the skeptic and non-skeptic, the Epistemist could argue that on the basis of examining the history of Academic Skepticism that try as she might, the Academic Skeptic cannot impose the burden of eliminating a far-fetched hypothesis merely by raising it, even were she to believe that the hypothesis is true or even if she were to believe that it might be true i.

In addition, the Epistemist could concede that in Dretske's zebra-in-the zoo case, if there really were some evidence, however slight, for the claim that the animals are painted mules, then the Academic Skeptic can legitimately require that S rule out that possibility prior to being justified in believing that the animals are zebras. But absent any evidence of that sort, the skeptic's requirements will fall on deaf ears.

In parallel fashion, if there really were some evidence, however slight, that there is an evil genius making it merely appear that there are hands, then, and only then, would the Academic Skeptic legitimately require that S eliminate that possibility prior to being justified in believing that she has hands. Put this result another way: The Epistemist can claim that the range of relevant alternatives is bounded by those propositions for which there is some, even minimal, evidence.

That is, the Epistemist could argue for a minimal counter-evidence principle and reject the unrestricted EADP. It could be claimed that it is a context-invariant feature of knowledge attributions that the relevant evidence does not include the denial of contraries for which there is no evidence whatsoever. Thus, the issue seems to be whether there is ever a reason to accept the burden of eliminating contraries for which we have no evidence whatsoever. In other words, the Epistemist can claim the Academic Skeptic is not within her epistemic rights to require that in order to know that p we have to eliminate grounds for doubting that p for which we have no evidence whatsoever.

Before concluding this section on contextualism, let us consider a recently proposed view that has been suggested as an alternative to contextualism but one which, nevertheless, provides a similar response to skepticism. Although contextualists will differ on what features of the conversational context are relevant to determining those standards, the common, core claim that unites them is that the standards vary with the attributer's standards.

Jason Stanley [] and John Hawthorne [] have each developed alternative accounts to standard contextualism. They claim that it is not the attributer's standards that set the truth conditions for knowledge attributions, but rather it is either the practical interests of the subject of attribution, e. For an interesting review of Stanley see Neta Their accounts differ in some ways, but there is a common theme to both.

For example, if, ceteris paribus , a Grizzly Bear were charging S , we would need better evidence for the claim to be true that S knows that the gun shoots straight than we would need if it were aimed at a target in a shooting match in which nothing important to S is at stake. To generalize, when what is at stake for S is not very high, then nothing in principle prevents S from having knowledge; but as the stakes become more important to S , S needs more evidence. The skeptical scenario is a high stakes context for S because all, or at least a large proportion, of her knowledge is at stake.

It is too early to judge the success of this account of knowledge [See Pritchard , McGrath , DeRose , and , and Cohen for some criticisms of the adequacy of the Stanley-Hawthorne approaches, but also see Fantl and McGrath , and for a defense of the general view that pragmatic considerations are crucial in determining the extent of knowledge.

Make S 's practical interests as trivial as possible, the skeptic will claim that S's evidence will not pass muster. After all, the conjunction of CP1 and CP2 precludes knowledge in both circumstances. The Skeptic could argue that what changes is the importance that S knows, not whether S knows. Hence, because justification is a necessary condition of knowledge, S lacks knowledge that the gun shoots straight in both cases. Or so the Academic Skeptic will claim. As mentioned at the beginning of this essay, what distinguishes Pyrrhonian Skepticism from Academic Skepticism is that the former does not deny that we can have knowledge of what I have called EI-type propositions.

They also would not assent to the Epistemist's claim that we can have such knowledge.

Let us see how they arrived at that position. To deny something is merely to assent to its negation. Since the Pyrrhonians took assent, i. The Pyrrhonians would not assent to non-evident propositions. Of course, a crucial issue concerns the scope of the non-evident. For our discussion we can suppose that a sufficient condition for some proposition being non-evident obtains whenever there can be legitimate disagreement about it. So, the question is whether the proposition S can have knowledge of EI-type propositions can be the subject of legitimate disagreement.

Putting the matter that way seems to make the answer obvious. There are arguments for Academic Skepticism which have some plausibility, and some plausible objections to those arguments that support the Epistemist's view. Plausible arguments for something constitute some evidence for it.

So, we can safely conjecture both that it is not evident that we can have knowledge of EI-type propositions and that it is not evident that such propositions necessarily fall outside our cognizance. Thus, the primary question becomes this: What prompted the Pyrrhonian to withhold assent to all non-evident propositions? The answer is that they found or at least reported that they found over and over again that neither experience nor reason was able to settle disputes about the non-evident. Indeed, the modes, to be discussed later, were not designed to inhibit reasoning.

Rather, they were designed to assist the Pyrrhonian in continuing to inquire by shielding her from what at least they found to be the disquieting state of dogmatism. Pyrrhonian skepticism was, thus, a way of life conducted without assent. As such, it has been ridiculed. The Pyrrhonian was likened to someone with Alzheimer's—surviving only if someone else were around to save him from all sorts of perils: falling into pits, being attacked by a dog or run over by a chariot.

That caricature seems to miss the point that the Pyrrhonian only withheld assent with regard to the non-evident propositions. Like piano exercises for the fingers that would result in semi-automatic responses to the printed notes on a sheet of music, the modes were mental exercises that would result in semi-automatic responses to claims being made by the dogmatists—those who assented to the non-evident. The Pyrrhonians believed in the passive, yielding way of believing rather than the assenting way of believing that there were two potential sources of knowledge: perception and reasoning.

When the results of perception were introduced to settle a non-evident matter—say the actual color of an object as opposed to how it appeared to someone , they would point out some or all of the following Sextus Empiricus, PH I— :. As Sextus wrote:. But be that as it may, whether we can have knowledge of EI-type propositions is not a matter that is potentially resolvable by direct appeal to our senses.

It will only be resolved if either the Epistemist or the Academic Skeptic has a compelling argument. Thus, the issue becomes whether reasoning can settle matters. The Pyrrhonians thought that there were modes which could induce withholding assent to the results of reasoning. It is to those modes that we now turn. They are the modes of discrepancy and relativity and are important because they provide the background for understanding the description of the three modes concerning reasoning.

Specifically, it is presumed that the relevant object of inquiry is subject to legitimate dispute and that reasoning is employed to resolve the dispute. The issue before us then is whether reasoning can legitimately lead to assent. Sextus writes:. The question is this: Supposing that the dogmatist assents to something, say p , on the basis of a reason, say q , and gives r as his reason for q , etc. The suggestion in this passage appears to be to force the dogmatist into either an apparently never ending regress or an arbitrary assertion or begging the question.

This strategy is apparently based upon the claim that there are only three possible patterns which any instance of reasoning can take. Either the process of producing reasons stops at a number of purported foundational propositions or it doesn't. If it does, then the reasoner is employing a foundationalist pattern. If it doesn't, then either the reasoning is circular, or it is infinite and non-repeating. There are no other significant possibilities. So, we must look briefly at the reasons that a Pyrrhonian might have for thinking that foundationalism, coherentism and infinitism are inherently incapable of providing an adequate basis for assent.

The Pyrrhonian is not and cannot consistently be assenting to the claim that foundationalism is false. Rather, a Pyrrhonian employing this mode would be attempting to reassure herself and perhaps persuade the Epistemist that any so-called foundational proposition stands in need of further support. In other words, the Pyrrhonian believes that a foundationalist cannot rationally practice his foundationalism because it inevitably leads to arbitrariness—i.

So, how could the Pyrrhonian proceed? To begin to answer that question it is important to note that foundationalism comes in many forms. But all forms hold that the set of propositions can be partitioned into basic and non-basic propositions. Basic propositions have some autonomous bit of warrant that does not depend at all upon the warrant of any other proposition. See Alston for a defense of foundationalism. Non-basic propositions depend directly or indirectly upon basic propositions for all of their warrant.

Suppose that an inquirer, say Fred D'Foundationalist, has given some reasons for his beliefs. Fred offers q where q could be a conjunction for his belief that p , and he offers r which could also be a conjunction as his reason for q. Now, being a foundationalist, Fred finally offers what he takes to be a basic proposition, say b , as his reason for the immediately preceding belief.

Patricia D'Pyrrhonian asks Fred why he believes that b is true. She wants to know why Fred thinks that b is true. Now, Fred could respond by giving some reason for thinking that b is true even if b is basic, because basic propositions could have some non-autonomous warrant that depends upon the warrant of other propositions.

But that is merely a delaying tactic since Fred is not a coherentist. But Patricia D'Pyrrhonian will ask whether he has any reason that does not appeal to another member in the set of basic propositions or non-basic propositions for thinking that each member in the set is true. If he says that he has none, then he has forfeited his foundationalism because he is really a closet coherentist. Being true to his foundationalism, he must think that there is some warrant that each basic proposition has that does not depend upon the warrant possessed by any other proposition. The crucial point to note here is that Patricia can grant that the proposition has autonomous warrant but continue to press the issue because she can ask Fred whether the possession of autonomous warrant is at all truth conducive.

That is, she can ask whether a proposition with autonomous warrant is, ipso facto , at all likely to be true.

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For he has this reason for thinking that b is true: b has autonomous warrant and propositions with autonomous warrant are somewhat likely to be true. Let us look at an example. The dilemma for Fred is that either he has a reason for thinking that proposition is true or he doesn't. If he does, then the regress has not stopped— in practice.

If he doesn't, then he is being arbitrary— in practice. Once again, it is crucial to recall that Pyrrhonians are not claiming that foundationalism is false. They could grant that some propositions do have autonomous warrant which is truth-conducive and that all other propositions depend for some of their warrant upon those basic propositions. What seems to lie at the heart of their view is that there is a deep irrationality in being a practicing self-conscious foundationalist.

The question to Fred can be put this way: On the assumption that you cannot appeal to any other proposition, do you have any reason for thinking that b is true? Fred not only won't have any such reason for thinking b is true, given that assumption, he cannot have one if he remains true to his foundationalism. Arbitrariness seems inevitable.

Pyrrho and Ancient Skepticism

Of course, foundationalists typically realize this and, in order to avoid arbitrariness, tell some story for example, about privileged access that provides a reason for thinking what Fred has called basic propositions are at least somewhat likely to be true. But, then, the regress of reasons has continued. At its base, coherentism holds that there are no propositions with autonomous warrant. But it is important to note that coherentism comes in two forms. I could, for example, reason that it rained last night by calling forth my belief that there is water on the grass and I could reason that there is water as opposed to some other liquid, say glycerin, that looks like water on the grass by calling forth my belief that it rained last night.

Long ago, Aristotle pointed out that this process of reasoning could not resolve matters. The propositions in the circle might be mutually probability enhancing, but the point is that we could just as well have circular reasoning to the conclusion that it did not rain last night because the liquid is not water and the liquid is not water because it did not rain last night.

In this fashion anything could be justified—too simply! It is ultimately arbitrary which set of mutually probability enhancing propositions we believe because there is no basis for preferring one set over the other. The warrant-transfer coherentist could reply to this objection by claiming that there is some property, P , in one of the two competing circles that is not present in the other and the presence of that property makes the propositions in one and only one of the circles worthy of assent. For example, in one and only one of the circles are there propositions that we actually believe, or perhaps believe spontaneously.

See Sosa for a full discussion of the relationship between foundationalism and coherentism. All that we have said about the dilemma facing the foundationalist transfers immediately. Is the possession of P truth conducive or not? If it is … You can see how that would go. Rather warrant for each proposition in a web of mutually supporting, probability enhancing propositions arises in virtue of their mutual relationships. See Quine and Ullian and Bonjour for defenses of warrant-emergent coherentism. Coherence itself is the property in virtue of which each member of the set of propositions has warrant.

Warrant emerges all at once, so to speak, from the web-like structure of the set of propositions. The coherentist can then argue that the fact that the propositions cohere provides each of them with some prima facie credibility. This might initially seem to be a more plausible view since it avoids the circularity charge. But it could be argued the coherentist has, once again, embraced foundationalism. That is, it appears that the coherentist is now explicitly assigning some initial autonomous warrant to all of the individual propositions in a set of coherent propositions that possess P which does not depend upon the warrant of any other proposition in the set.

In other words, the coherentist appears to be assigning to each of the propositions in the coherent set what we have called the autonomous bit of warrant and, once again, the dilemma facing the foundationalist returns. Is there a reason for thinking that this kind of autonomous warrant is truth conducive? If there is, a new proposition not already in the set of coherent proposition is required, and a regress is clearly in the offing; or there is no such reason and, then, coherence appears to be an arbitrarily selected property with which to designate warranted propositions.

No stopping point is any better than any other. For that reason, and one more to be discussed immediately below, up until the recent past infinitism has never been seriously considered as a model of reasoning suitable for the dogmatist. It seemed obvious that the infinitist model of reasoning could not lead to assent because a disputed proposition could never be justified. For whenever a reason is provided, it seems that the infinitist is committed to thinking that it the reason has been arbitrarily adopted because no reason for it has yet been given.

But because we have finite minds, that process can never be completed, and, hence, infinitism cannot provide the dogmatist with a model that will settle matters sufficiently to count as knowledge. Infinitists could reply that at least one necessary feature of the type of justification required in order to obtain what is distinctive about adult human knowledge is not transferred from the reason to the belief for which it is a reason.

But, importantly, what we use to certify, rectify or mystify need not itself already have been certified, rectified or mystified. Similarly, the belief that we use to justify another belief by making it reason-enhanced need not, itself, already be reason-enhanced. Thus, the infinitist could claim that embedding the target belief in a long enough chain of appropriate reasons can raise the level of reason-enhancement of the target belief to that required for the possession of what is distinctive about adult human knowledge.

Nevertheless, the infinitist would point out that any reason can be legitimately questioned and, thus, the chain of potential reasons is limitless. According to the infinitist, the crucial point is that we, humans with finite minds, do not need to provide an infinite set of reasons for a belief in order for it to rise to the level of distinctively adult human knowledge. As the chain of reasons lengthens, the target belief's reason-enhancement increases. Hence, employing a finite subset of the infinite chain of reasons could, on some occasions, suffice for reaching the requisite threshold of this feature of justification required for distinctively adult human knowledge.

Note that the infinitist can readily concede that there are features of justification, in addition to reason-enhancement, which are also necessary for obtaining distinctively adult human knowledge. In other words, infinitists would propose reason-enhancement as a necessary but not sufficient property of distinctively adult human knowledge. As mentioned above, infinitism is a relatively recent, minority view in epistemology. It remains to be seen whether infinitism will join foundationalism, coherentism and Pyrrhonian Skepticism as plausible responses to the epistemic regress problem.

See Aikin , and Klein , for defenses of infinitism; and see Turri and Klein , Aikin and Peijnenburg , and Peijnenburg and Wenmackers for collections of essays which defend or criticize various forms of infinitism. IF there are only three patterns of reasoning available to settle matters, and IF none of them can settle matters sufficiently to warrant assent, and IF assent is required for knowledge, it seems that the Pyrrhonian has a viable strategy for resisting dogmatism because no process of reasoning could lead to knowledge of non-evident propositions.

I should also note that I relied on parts of Klein , , , and Philosophical Skepticism vs. Ordinary Incredulity 2. Two Basic Forms of Philosophical Skepticism 3. Academic Skepticism 4. Contextualism 7. Pyrrhonism 8. The Mode to Respond to the Foundationalist 9. The Mode to Respond to the Coherentist The Mode to Respond to the Infinitist Ordinary Incredulity Even before examining the various general forms of skepticism, it is crucial that we distinguish between philosophical skepticism and ordinary incredulity because doing so will help to explain why philosophical skepticism is so intriguing.

Thus, there are two grounds for doubting that Anne knows that it is a robin: The color of this bird isn't typical of robins. The flight pattern of this bird is not typical of robins. This is a case of ordinary doubt because there are, in principle, two general ways that are available for removing the grounds for doubt: The alleged grounds for doubt could be shown to be false; or It could be shown that the grounds for doubt, though true, can be neutralized. Given that there are just three stances we can have toward any proposition when considering whether it is true, we can: Assent that we can have knowledge of EI-type propositions.

Assent that we cannot have knowledge of EI-type propositions. That is, deny that we can have knowledge of EI-type propositions. Withhold assent to both the proposition that we can have knowledge of EI-type propositions and withhold assent to the proposition that we cannot have such knowledge. The characterization of genuine grounds for doubt could be put as follows: Some proposition, d , is a genuine ground for doubt of p for S iff: d added to S 's beliefs makes assent to p no longer adequately justified; S is not justified in denying d ; S has no way to neutralize d.

In more contemporary terminology, the ground for doubt proposed by Descartes can be put like this: U : My epistemic equipment is not reliable. Learn More in these related Britannica articles:. Beginning with Aenesidemus 1st century bce , this movement, named after Pyrrhon, criticized the Academic skeptics because they claimed to know too much—namely, that nothing could be known and that some things are more probable than others.

Pyrrhonists, while not asserting or denying anything, attempted to show that one ought to suspend judgment and avoid making any knowledge claims at all, even the negative claim that nothing is known. Pyrrhonism permeated the Middle and New Academy of Athens and strongly influenced philosophical thought in 17th-century Europe with the republication of the Skeptical works of Sextus Empiricus, who had codified Greek Skepticism in the 3rd century ad.

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