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What and How We Know
- Religious Epistemology (46) : Experience and Revelation
- Virtue Epistemology (5) : Knowlege by Virtue
- Mystery (4) : Perhaps Beyond Our Ken
Understanding Religious Conviction (University of Notre Dame Press: 1975), 230 pages.
There is, however, a form of the fallibility principle which is both significant and acceptable. It holds that even one's most cherished and tenaciously held convictions might be false and are in principle always subject to rejection, reformulation, improvement, or reformation.
Roderick M. Chisholm in The Foundations of Knowing (University of Minnesota: 1982), pp. 61ff.
1
"The problem of the criterion" seems to me to be one of the most important and one of the most difficult of all the problems of philosophy. I am tempted to say that one has not begun to philosophize until one has faced this problem and has recognized how unappealing, in the end, each of the possible solutions is. I have chosen this problem as my topic for the Aquinas Lecture because what first set me to thinking about it (and I remain obsessed by it) were two treatises of twentieth century scholastic philosophy. I refer first to P. Coffey's two-volume work, Epistemology or the Theory of Knowledge, published in 1917.1 This led me in turn to the treatises of Coffey's great teacher, Cardinal D. J. Mercier: Critériologie générale our théorie générale de la certitude.2 ¶ Mercier and, following him, Coffey set the problem correctly, I think, and have seen what is necessary for its solution. But I shall not discuss their views in detail. I shall formulate the problem; then note what, according to Mercier, is necessary if we are to solve the problem; then sketch my own solution; and, finally, note the limitations of my approach to the problem.
James S. Spiegel (Moody Publishers: Feb 2010), 144 pages.
The new atheists are on the warpath. They come armed with arguments to show that belief in God is absurd and dangerous. In the name of societal progress, they promote purging the world of all religious practice. And they claim that people of faith are mentally ill. Some of the new atheists openly declare their hatred for the Judeo-Christian God. Christian apologists have been quick to respond to the new atheists’ arguments. But there is another dimension to the issue which begs to be addressed — the root causes of atheism. Where do atheists come from? How did such folks as Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens become such ardent atheists? If we are to believe them, their flight from faith resulted from a dispassionate review of the evidence. Not enough rational grounds for belief in God, they tell us. But is this the whole story? Could it be that their opposition to religious faith has more to do with passion than reason? What if, in the end, evidence has little to do with how atheists arrive at their anti-faith? That is precisely the claim in this book. Atheism is not at all a consequence of intellectual doubts. These are mere symptoms of the root cause—moral rebellion. For the atheist, the missing ingredient is not evidence but obedience. The psalmist declares, “The fool says in his heart there is no God” (Ps. 14:1), and in the book of Romans, Paul makes it clear that lack of evidence is not the atheist’s problem. The Making of an Atheist confirms these biblical truths and describes the moral and psychological dynamics involved in the abandonment of faith. ~ Product Description
"No Stone Will Be Left" in The Way to Love (Random House: 1995), pp. 61-6
Think of a flabby person covered with layers of fat. That is what your mind can become — flabby, covered with layers of fat till it becomes too dull and lazy to think, to observe, to explore, to discover. It loses its alertness, its aliveness, its flexibility and goes to sleep. Look around you and you will see almost everyone with minds like that: dull, asleep, protected by layers of fat, not wanting to be disturbed or questioned into wakefulness. ¶ What are these layers? Every belief that you hold, every conclusion you have reached about persons and things, every habit and every attachment. In your formative years you should have been helped to scrape off these layers and liberate your mind. Instead your society, your culture, which put these layers on your mind in the first place, has educated you to not even notice them, to go to sleep and let other people — the experts: your politicians, your cultural and religious leaders — do your thinking for you. So you are weighed down with the load of unexamined, unquestioned authority and tradition.
Dr. Trevor in Evenings with the Skeptics: Free Discussion on Free thinkers, pp. 34-5.
I come lastly to a third type of intellect, in which Twofold Truth presents itself in a moderate and altogether commendable shape; in which the disparity is not so much antagonistic as complementary, and the result of its functions is not disunion and hostility so much as a broad comprehensive solidarity. For our purpose we may call intellects of this class 'dual-sighted' or 'two- eyed.' ... This 'double-sighted man' is by no means the synonym of the nickname common in Puritan history, 'Mr. Facing-both-ways.' It rather implies the possession of faculties which enable the observer to see every object in the solid, substantial manner, in the full relief, and with the true perspective that pertain essentially to all double vision. It is the instinctive power and tendency to discern a specific object or a given truth not merely as it is in itself or in one of its prima facie aspects, but in its completeness as a whole and relatively to all its surroundings. We see this quality in the artist who simultaneously with the perception of an object also sees all its different phases as well as its relations to surrounding objects; or again in the general who apprehends by a single glance of his mental vision all the characteristics, bad as well as good, of a given position or military movement. So the philosophers I speak of catch every truth or doctrine, not in its simple and uniform, but in its complex biform or multiform aspect. They are men to whom every affirmation suggests, if only as a possibility, a negative; who intuitively meet every dogmatic pronouncement with an objection, just as a painter infers shadow from light. These are the men who in my judgment have rendered the best service to the progress of knowledge by their comprehensive vision, their cautious Skeptical attitude, their fearless criticism. ...
William James, in The Will to Believe and Other Essays (Longmans, Green, and Co.: 1921), pp.1-31.
In the recently published Life by Leslie Stephen of his brother, Fitz-James, there is an account of a school to which the latter went when he was a boy. The teacher, a certain Mr. Guest, used to converse with his pupils in this wise: " Gurney, what is the difference between justification and sanctification? — Stephen, prove the omnipotence of God!" etc. In the midst of our Harvard freethinking and indifference we are prone to imagine that here at your good old orthodox College conversation continues to be somewhat upon this order; and to show you that we at Harvard have not lost all interest in these vital subjects, I have brought with me tonight something like a sermon on justification by faith to read to you, — I mean an essay in justification of faith, a defence of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper.
John Greco (Oxford University Press, USA : September 22, 2008), 624 pages.
In the history of philosophical thought, few themes loom as large as
skepticism. Skepticism has been the most visible and important part of
debates about knowledge. Skepticism at its most basic questions our
cognitive achievements, challenges our ability to obtain reliable
knowledge; casting doubt on our attempts to seek and understand the
truth about everything from ethics, to other minds, religious belief,
and even the underlying structure of matter and reality. Since
Descartes, the defense of knowledge against skepticism has been one of
the primary tasks not just of epistemology but philosophy itself. The Oxford Handbook of Skepticism features twenty-six newly
commissioned chapters by top figures in the field. Part One contains
articles explaining important kinds of skeptical reasoning. Part Two
focuses on responses to skeptical arguments. Part Three concentrates on
important contemporary issues revolving around skepticism. As the first
volume of its kind, the articles make significant contributions to the
debate on skepticism. ~ Product Description
Robert Burton (St. Martin's Press: Feb 5, 2008), 272 pages.
You recognize when you know something for certain, right? You "know" the sky is blue, or that the traffic light had turned green, or where you were on the morning of September 11, 2001 — you know these things, well, because you just do. In On Being Certain, neurologist Robert Burton challenges the notions of how we think about what we know. He shows that the feeling of certainty we have when we "know" something comes from sources beyond our control and knowledge. In fact, certainty is a mental sensation, rather than evidence of fact. Because this "feeling of knowing" seems like confirmation of knowledge, we tend to think of it as a product of reason. But an increasing body of evidence suggests that feelings such as certainty stem from primitive areas of the brain, and are independent of active, conscious reflection and reasoning. The feeling of knowing happens to us; we cannot make it happen. Bringing together cutting edge neuroscience, experimental data, and fascinating anecdotes, Robert Burton explores the inconsistent and sometimes paradoxical relationship between our thoughts and what we actually know. Provocative and groundbreaking, On Being Certain, will challenge what you know (or think you know) about the mind, knowledge, and reason. ~ Product Description
Deane-Peter Baker, ed. (Cambridge University Press: Jul 2007), 248 pages.
Few thinkers have had as much impact on contemporary philosophy as has Alvin Plantinga. The work of this quintessential analytic philosopher has in many respects set the tone for the debate in the fields of modal metaphysics and epistemology and he is arguably the most important philosopher of religion of our time. In this volume, a distinguished team of today's leading philosophers address the central aspects of Plantinga's philosophy - his views on natural theology; his responses to the problem of evil; his contributions to the field of modal metaphysics; the controversial evolutionary argument against naturalism; his model of epistemic warrant and his view of epistemic defeat; and his recent work on mind-body dualism. Also included is an appendix containing Plantinga's often referred to, but previously unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a substantial preface to the appendix written by Plantinga specifically for this volume. ~ Product Description
"Is Christianity Good for the World?", Christianity Today debate between Douglas Wilson and Christopher Hitchens. (May, 2007)
But it is interesting that the same thing happens to you when you have to give some warrant for trusting in "reason". I noted your citation of LaPlace in your book and am glad you brought him up here. LaPlace believed he was not in need of the God hypothesis, just like you, but you should also know he held this position as a firmbeliever in celestial and terrestrial mechanics. He was a causal determinist, meaning that he believed that every element of the universe in the present was "the effect of its past and the cause of its future."
Edward R. Murrow on Journalism said...
Just because your voice reaches halfway around the world doesn't mean you are wiser than when it reached only to the end of the bar.
Paul K. Moser, ed. (Oxford University Press: Oct 27, 2005), 608 pages.
The Oxford Handbook of Epistemology contains nineteen previously unpublished
chapters by today's leading figures in the field. These chapters
function not only as a survey of key areas, but as original scholarship
on a range of vital topics. Written accessibly for advanced
undergraduates, graduate students, and professional philosophers, the
Handbook explains the main ideas and problems of contemporary
epistemology while avoiding overly technical detail. "This is an extensive collection of well-chosen papers on a wide range
of topics in current mainstream epistemology, all of which are written
by international experts and published here for the first time. Most
papers do not require any specialist knowledge in epistemology,
although there are exceptions to this general rule. As my own teaching
confirms, this book is ideal as an introductory text for a wide range
of graduate students in epistemology, philosophy of science, and the
epistemology of ethics." ~ Erik J. Olsson, Theoria
From Tractatus Logico-Philosophicus
Whereof one cannot speak, thereof one must be silent.
From "Things and Their Place in Theories"
Our talk of external things, our very notion of things, is just a
conceptual apparatus that helps us to foresee and control the
triggering of our sensory receptors in the light of previous triggering
of our sensory receptors. The triggering, first and last, is all we
have to go on. In saying this I too am talking of external
things, namely, people and their nerve endings. Thus what I am saying
applies in particular to what I am saying, and is not meant as
skeptical. There is nothing we can be more confident of than external
things — some of them, anyway — other people, sticks, stones. But there
remains the fact — a fact of science itself — that science is a
conceptual bridge of our own making, linking sensory stimulation to
sensory stimulation; there is no extrasensory perception.
Willard V. Quine on Objectivity said...
Word and Object, 1964
The philosopher's task differs from the others', then, in detail; but
in no such drastic way as those suppose who imagine for the philosopher
a vantage point outside the conceptual scheme that he takes in charge.
There is no such cosmic exile. He cannot study and revise the
fundamental conceptual scheme of science and common sense without
having some conceptual scheme, whether the same or another no less in
need of philosophical scrutiny, in which to work. He can scrutinize and
improve the system from within, appealing to coherence and simplicity;
but this is the theoretician's method generally. He has recourse to
semantic assent, but so has the scientist. And if the theoretical
scientist in his remote way is bound to save the eventual connections
with non-verbal stimulation, the philosopher in his remoter way is
bound to save them too. True, no experiment may be expected to settle
an ontological issue; but this is only because such issues are
connected with surface irritations in such multifarious ways, through
such a maze of intervening theory.
"Mind and Illusion" in Minds and Persons, Anthony O'Hear, ed. (Cambridge University Press: 2003), p. 251.
Much of the contemporary debate in the philosophy of mind is concerned with the clash between certain strongly held intuitions and what science tells us about the mind and its relation to the world. What science tells us about the mind points strongly towards some version or other of physicalism. The intuitions, in one way or another, suggest that there is something seriously incomplete about any purely physical story about the mind. For our purposes here, we can be vague about the detail and think broadly of physicalism as the view that the mind is a purely physical part of a purely physical world. Exactly how to delineate the physical will not be crucial: anything of a kind that plays a central role in physics, chemistry, biology, neuroscience and the like, along with the a priori associated functional and relational properties count as far as we are concerned. Most contemporary philosophers given a choice between going with science and going with intuitions, go with science. Although I once dissented from the majority, I have capitulated and now see the interesting issue as being where the arguments from the intuitions against physicalism — the arguments that seem so compelling — go wrong. For some time, I have thought that the case for physicalism is sufficiently strong that we can be confident that the arguments from the intuitions go wrong somewhere, but where is somewhere?
Timothy Williamson (Oxford University Press: Dec 2002), 352 pages.
Knowledge and its Limits presents a systematic new conception of knowledge as a kind of mental stage sensitive to the knower's environment. It makes a major contribution to the debate between externalist and internalist philosophies of mind, and breaks radically with the epistemological tradition of analyzing knowledge in terms of true belief. The theory casts new light on such philosophical problems as scepticism, evidence, probability and assertion, realism and anti-realism, and the limits of what can be known. The arguments are illustrated by rigorous models based on epistemic logic and probability theory. The result is a new way of doing epistemology and a notable contribution to the philosophy of mind. ~ Synopsis at Barnes and Noble
Moreland & Craig, eds., Naturalism: A Critical Appraisal (Routledge: 2002), p. 37.
The anti-correspondence, representationalist theories which now fill up the recent philosophical past are far from coming together in an adequate account of the mind-world relation or lack thereof. It is not as if there were now available some solid insight grounding an alternative to the type of accessible correspondence described above. In fact there is no generally acceptable alternative to correspondence. There is a series of successively discredited theories from Locke to Hume, to Kant to Hegel (or Fichte) to positivism and phenomenalism in their various forms; and then "language" (the "new way of words") is substituted for way of "ideas" or "experience," and the old battles fought over gain. This time about how words tie to the world, and the outcome being a lingo-centric predicament instead of a ego-centric predicament. One cannot easily suppose that there is a philosophically credible alternative to the correspondence theory of truth. We do not have "something better" on hand.
Moreland & Craig, eds., Naturalism: A Critical Appraisal (Routledge: 2002), pp. 32-3.
The absence of any reference to belief in my statements on knowledge and knowing will be immediately noticed. The absence is intended, and though rare today in discussions of knowledge it is by no means unique in the history of the theory of knowledge. ... Belief I understand to be some degree of readiness to act as if such and such (the content believed) were the case. Everyone concedes that one can believe where one does not know. But it is now widely assumed that you cannot know what you do not believe. Hence the well-known analysis of knowledge as "justified, true belief." But this seems to me, as it has to numerous others, to be a mistake. Belief is, as Hume correctly held, a passion. It is something that happens to us. Thought, observation and testing, even knowledge itself, an be sources of belief, and indeed should be. But one may actually know (dispositionally, occurrently) without believing what one knows.
Moreland & Craig, eds., Naturalism: A Critical Appraisal (Routledge: 2002), p. 31.
I take knowledge in the dispositional sense to be identical with the capacity to represent a respective subject matter as it is, on an appropriate basis of thought and/or experience. In the occurrent sense it consists in actually representing, at a point in time, the respective subject matter as it is, on an appropriate basis of thought and/or experience. This is not intended as an analysis or definition of knowledge, but as an initial description of cases which count as knowledge or knowing.