Diversity Reading List

Publisher's note: Contemporary philosophy of mind is dominated by anti-individualism, which holds that a subject's thoughts are determined not only by what is inside her head but also by aspects of her environment. Despite its dominance, anti-individualism is subject to a daunting array of epistemological objections: that it is incompatible with the privileged access each subject has to her thoughts, that it undermines rationality, and, absurdly, that it provides a new route to a priori knowledge of the world. In this rigorous and persuasive study, Jessica Brown defends anti-individualism from these epistemological objections. The discussion has important consequences for key epistemological issues such as skepticism, closure, transmission, and the nature of knowledge and warrant. According to Brown's analysis, one main reason for thinking that anti-individualism is incompatible with privileged access is that it undermines a subject's introspective ability to distinguish types of thoughts. So diagnosed, the standard focus on a subject's reliability about her thoughts provides no adequate reply. Brown defuses the objection by appeal to the epistemological notion of a relevant alternative. Further, she argues that, given a proper understanding of rationality, anti-individualism is compatible with the notion that we are rational subjects. However, the discussion of rationality provides a new argument that anti-individualism is in tension with Fregean sense. Finally, Brown shows that anti-individualism does not create a new route to a priori knowledge of the world. While rejecting solutions that restrict the transmission of warrant, she argues that anti-individualists should deny that we have the type of knowledge that would be required to use a priori knowledge of thought content to gain a priori knowledge of the world.

Abstract: It is sometimes said that faith is recalcitrant in the face of new evidence, but it is puzzling how such recalcitrance could be rational or laudable. I explain this aspect of faith and why faith is not only rational, but in addition serves an important purpose in human life. Because faith requires maintaining a commitment to act on the claim one has faith in, even in the face of counter-evidence, faith allows us to carry out long-term, risky projects that we might otherwise abandon. Thus, faith allows us to maintain integrity over time.

Abstract: This paper provides an account of what it is to have faith in a proposition p, in both religious and mundane contexts. It is argued that faith in p doesn't require adopting a degree of belief that isn't supported by one's evidence but rather it requires terminating one's search for further evidence and acting on the supposition that p. It is then shown, by responding to a formal result due to I.J. Good, that doing so can be rational in a number of circumstances. If expected utility theory is the correct account of practical rationality, then having faith can be both epistemically and practically rational if the costs associated with gathering further evidence or postponing the decision are high. If a more permissive framework is adopted, then having faith can be rational even when there are no costs associated with gathering further evidence

Abstract: In 'Can it be rational to have faith?', it was argued that to have faith in some proposition consists, roughly speaking, in stopping one's search for evidence and committing to act on that proposition without further evidence. That paper also outlined when and why stopping the search for evidence and acting is rationally required. Because the framework of that paper was that of formal decision theory, it primarily considered the relationship between faith and degrees of belief, rather than between faith and belief full stop. This paper explores the relationship between rational faith and justified belief, by considering four prominent proposals about the relationship between belief and degrees of belief, and by examining what follows about faith and belief according to each of these proposals. It is argued that we cannot reach consensus concerning the relationship between faith and belief at present because of the more general epistemological lack of consensus over how belief relates to rationality: in particular, over how belief relates to the degrees of belief it is rational to have given one's evidence.

Publisher's Note: Lara Buchak sets out a new account of rational decision-making in the face of risk. She argues that the orthodox view is too narrow, and suggests an alternative, more permissive theory: one that allows individuals to pay attention to the worst-case or best-case scenario, and vindicates the ordinary decision-maker.

Publisher's Note: This is a much-needed new introduction to a field that has been transformed in recent years by exciting new subjects, ideas, and methods. It is designed for students in both philosophy and the social sciences. Topics include ontology, objectivity, method, measurement, and causal inference, and such issues as well-being and climate change.

Publisher's Note: Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in its first modern edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an original system of organicist materialism, and draws on the doctrines of ancient Stoicism to attack the tenets of seventeenth-century mechanical philosophy. Her treatise is a document of major importance in the history of women's contributions to philosophy and science.

Publisher's Note: Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in its first modern edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an original system of organicist materialism, and draws on the doctrines of ancient Stoicism to attack the tenets of seventeenth-century mechanical philosophy. Her treatise is a document of major importance in the history of women's contributions to philosophy and science.

Abstract: In this introduction, I motivate the project of examining certain resonances between ancient skeptical positions, especially Pyrrhonism, and positions in contemporary epistemology, with special attention to recent work in the epistemology of science. One such resonance concerns the idea of suspension of judgment or belief in certain contexts or domains of inquiry, and the reasons for (or processes eventuating in) suspension. Another concerns the question of whether suspension of belief in such circumstances is voluntary, in any of the senses discussed in current work on voluntarism in epistemology, which informs recent discussions of how voluntarism regarding epistemic stances may shed light on positions like scientific realism and antirealism. The aim of this special issue is thus to explore certain analogies and disanalogies between ancient and contemporary debates about skepticism, and to consider whether and to what extent the former can provide insight into the latter.

Abstract: Transformative experiences are epistemically and personally transformative: prior to having the experience, agents cannot predict the value of the experience and cannot anticipate how it will change their core values and preferences. Paul argues that these experiences pose a puzzle for standard decision-making procedures because values cannot be assigned to outcomes involving transformative experience. Responding philosophers are quick to point out that decision procedures are built to handle uncertainty, including the uncertainty generated by transformative experience. My paper enters here and contributes two points. First, religious experiences are transformative experiences that are especially resistant to these responses. Second, a procedure that appeals to voluntarist reasons - reasons arising from an act of the will - can allow an agent to rationally decide to undergo or avoid an outcome involving transformative experience. Combining these two points results in some interesting implications with respect to practical aspects of religion.