According to an important analogy between knowledge and action, as proposed by Timothy Williamson, intention aims at action just as belief aims at knowledge. This paper investigates the analogy and discusses three difficulties that it has to face. The key is to distinguish between two different norms of intention and to see that the knowledge-action analogy is concerned with one of them only, namely, the realization norm: one ought to intentionally act if one intends to act in a certain (...) way. A modification will be proposed that replaces intention by correct intention, and some work will be done with the aim of uncovering a frame for how to properly understand the analogy and what it ultimately is grounded on, namely, the normativity of capacities that are in the business of generating various states and of realizing one’s correct intentions. Thus, a modified knowledge-action analogy will be vindicated in the end. (shrink)

Philosophical investigation in synthetic biology has focused on the knowledge-seeking questions pursued, the kind of engineering techniques used, and on the ethical impact of the products produced. However, little work has been done to investigate the processes by which these epistemological, metaphysical, and ethical forms of inquiry arise in the course of synthetic biology research. An attempt at this work relying on a particular area of synthetic biology will be the aim of this chapter. I focus on the reengineering of (...) metabolic pathways through the manipulation and construction of small DNA-based devices and systems synthetic biology. Rather than focusing on the engineered products or ethical principles that result, I will investigate the processes by which these arise. As such, the attention will be directed to the activities of practitioners, their manipulation of tools, and the use they make of techniques to construct new metabolic devices. Using a science-in-practice approach, I investigate problems at the intersection of science, philosophy of science, and sociology of science. I consider how practitioners within this area of synthetic biology reconfigure biological understanding and ethical categories through active modelling and manipulation of known functional parts, biological pathways for use in the design of microbial machines to solve problems in medicine, technology, and the environment. We might describe this kind of problem-solving as relying on what Helen Longino referred to as “social cognition” or the type of scientific work done within what Hasok Chang calls “systems of practice”. My aim in this chapter will be to investigate the relationship that holds between systems of practice within metabolic engineering research and social cognition. I will attempt to show how knowledge and normative valuation are generated from this particular network of practitioners. In doing so, I suggest that the social nature of scientific inquiry is ineliminable to both knowledge acquisition and ethical evaluations. (shrink)

Here I advance a unified account of the structure of the epistemic normativity of assertion, action, and belief. According to my Teleological Account, all of these are epistemically successful just in case they fulfill the primary aim of knowledgeability, an aim which in turn generates a host of secondary epistemic norms. The central features of the Teleological Account are these: it is compact in its reliance on a single central explanatory posit, knowledge-centered in its insistence that knowledge sets the fundamental (...) epistemic norm, and yet fiercely pluralistic in its acknowledgment of the legitimacy and value of a rich range of epistemic norms distinct from knowledge. Largely in virtue of this pluralist character, I argue, the Teleological Account is far superior to extant knowledge-centered accounts. (shrink)

Is the state a collective agent? Are citizens responsible for what their states do? If not citizens, then who, if anyone, is responsible for what the state does? Many different sub-disciplines of philosophy are relevant for answering these questions. We need to know what “the state” is, who or what it's composed of, and what relation the parts stand in to the whole. Once we know what it is, we need to know whether that thing is an agent, in particular (...) a moral agent capable of taking moral responsibility for its actions. We have to know what it takes for it to be capable of moral responsibility, e.g., what the functional equivalents in groups are of knowledge, intention, foreseeability, recklessness, and so on. And once we've established that it is an agent, and is responsible for what it does, we have to explain whether and in what way this implicates members, i.e., whether state responsibility distributes to the members of states, whoever they may be. Answers to these questions come from metaphysics, social ontology, action theory, epistemology, political theory, and ethics. In what follows, we'll give an outline of some different ways of answering these questions. (shrink)

If there is pragmatic encroachment in epistemology, whether a person knows that p can vary with normative facts about her actions—including facts that do not bear on the truth or likelihood of p. This paper raises an underappreciated question for defenders of pragmatic encroachment: which of the many norms on action are distinctively connected to knowledge? To the extent that contemporary defenders of pragmatic encroachment address this question, they do so by citing norms of ‘practical rationality.’ I show that this (...) approach can only be made to work on the assumption that all immorality involves some form of incoherence. I then suggest a pluralist strategy for pragmatic encroachers who seek to answer my question without making this heavyweight metaethical assumption: they should agree that multiple distinct norms on action play a difference-making role in epistemology. I close the paper by sketching three ways in which pragmatic encroachers might pursue this strategy. (shrink)

What is the normative role of knowledge? I argue that knowledge plays an important role as a norm of assertion and action, which is explained and unified by its more fundamental role as a norm of belief. Moreover, I propose a distinctive account of what this normative role consists in. I argue that knowledge is the aim of belief, which sets a normative standard of correctness and a corresponding normative standard of justification. According to my proposal, it is (...) correct to believe, assert and act on a proposition if and only if one is in a position to know it, but one has justification to believe, assert and act on a proposition if and only if one has justification to believe that one is in a position to know it. (shrink)

It is a widely shared intuition that there is a close connection between knowledge-how and intentional action. In this paper, I explore one aspect of this connection: the normative connection between intending to do something and knowing how to do it. I argue for a norm connecting knowledge-how and intending in a way that parallels the knowledge norms of assertion, belief, and practical reasoning, which I call the knowledge-how norm of Intention. I argue that this norm can (...) appeal to support from arguments which parallel those for other epistemic norms, that it can deal with a number of prima facie problem cases, and that alternative conditions in a norm on intention are implausible. (shrink)

I argue that evaluating the knowledge norm of practical reasoning is less straightforward than is often assumed in the literature. In particular, cases in which knowledge is intuitively present, but action is intuitively epistemically unwarranted, provide no traction against the knowledge norm. The knowledge norm indicates what it is appropriately to hold a particular content as a reason for action; it does not provide a theory of what reasons are sufficient for what actions. Absent a general theory (...) about what sorts of reasons, if genuinely held, would be sufficient to justify actions—a question about which the knowledge norm is silent—many of the kinds of cases prevalent in the literature do not bear on the knowledge norm. (shrink)

Knowledge-first epistemology includes a knowledge norm of action: roughly, act only on what you know. This norm has been criticized, especially from the perspective of so-called standard decision theory. Mueller and Ross provide example decision problems which seem to show that acting properly cannot require knowledge. I argue that this conclusion depends on applying a particular decision theory which is ill-motivated in this context. Agents’ knowledge is often most plausibly formalized as an ambiguous epistemic state, and the theory (...) of decision under ambiguity is then the appropriate modeling tool. I show how to model agents as acting rationally on the basis of their knowledge according to such a theory. I conclude that the tension between the knowledge norm of action and formal decision theory is illusory; the knowledge-first paradigm should be used to actively select the decision-theoretical tools that can best capture the knowledge-based decisions in any given situation. (shrink)

This piece examines the purported explanatory and normative role of knowledge in Timothy Williamson‘s account of intentional action and suggests that it isin tension with his argument against the luminosity of knowledge. Only iterable knowledge can serve as the norm for action capable of explaining both why people with knowledge act differently than those with mere beliefs and why only those who act on the basis of knowledge-desire pairs are responsible actors.

It is a piece of philosophical common sense that belief and knowledge are states. Some epistemologists reject this claim in hope of answering certain difficult questions about the normative evaluation of belief. I shall argue, however, that this move offends not only against philosophical commonsense but also against ordinary common sense, at least as far as this is manifested in the semantic content of the words we use to talk about belief and knowledge. I think it is relatively easily to (...) show with some linguistic tests that ordinary belief and knowledge attributions should be classified aspectually as state descriptions. Hence, the move some epistemologists to deny that belief and knowledge are states threatens to simply change the topic rather than open up answers to difficult questions in epistemology. I do not know fully how to answer the relevant questions about the normative evaluation of belief, but I pursue this critical point here in service of a positive proposal about the general framework in which they should be answered. In brief, the general framework is one which recognizes an important place for what I call state-norms, beside the action-norms which are more familiar from normative theory. And it locates the epistemic norms that apply to beliefs and are relevant for knowledge on the state-norm side of this divide. This turns out to be not only consistent with but indeed to underwrites the philosophical and ordinary common sense that belief and knowledge are states. (shrink)

Recent proposals that frame norms of action in terms of knowledge have been challenged by Bayesian decision theorists. Bayesians object that knowledge-based norms conflict with the highly successful and established view that rational action is rooted in degrees of belief. I argue that the knowledge-based and Bayesian pictures are not as incompatible as these objectors have made out. Attending to the mechanisms of practical reasoning exposes space for both knowledge and degrees of belief to play their respective roles.

Intentional action is often accompanied by knowledge of what one is doing—knowledge which appears non-observational and non-inferential. G.E.M. Anscombe defends the stronger claim that intentional action always comes with such knowledge. Among those who follow Anscombe, some have altered the features, content, or species of the knowledge claimed to necessarily accompany intentional action. In this paper, I argue that there is no knowledge condition on intentional action, no matter the assumed features, content, or species of the knowledge. Further, rather than (...) follow the usual methodology in this debate of arguing by counterexample, I present an argument that explains why we continue to find counterexamples: intentional action and knowledge are regulated by thresholds under distinct pressures; in particular, the threshold of control regulating intentional action is disparately influenced by the role of intentional action in practical normativity. (shrink)

to appear in Lambert, E. and J. Schwenkler (eds.) Transformative Experience (OUP) -/- L. A. Paul (2014, 2015) argues that the possibility of epistemically transformative experiences poses serious and novel problems for the orthodox theory of rational choice, namely, expected utility theory — I call her argument the Utility Ignorance Objection. In a pair of earlier papers, I responded to Paul’s challenge (Pettigrew 2015, 2016), and a number of other philosophers have responded in similar ways (Dougherty, et al. 2015, Harman (...) 2015) — I call our argument the Fine-Graining Response. Paul has her own reply to this response, which we might call the Authenticity Reply. But Sarah Moss has recently offered an alternative reply to the Fine-Graining Response on Paul’s behalf (Moss 2017) — we’ll call it the No Knowledge Reply. This appeals to the knowledge norm of action, together with Moss’ novel and intriguing account of probabilistic knowledge. In this paper, I consider Moss’ reply and argue that it fails. I argue first that it fails as a reply made on Paul’s behalf, since it forces us to abandon many of the features of Paul’s challenge that make it distinctive and with which Paul herself is particularly concerned. Then I argue that it fails as a reply independent of its fidelity to Paul’s intentions. (shrink)

Encyclopedia entry covering the growing literature on the Knowledge Norm of Assertion (and its rivals), the Knowledge Norm of Action (and pragmatic encroachment), the Knowledge Norm of Belief, and the Knowledge Norm of Disagreement.

In this paper I compare Timothy Williamson's knowledge rule of assertion with Ishani Maitra and Brian Weatherson's action rule. The paper is in two parts. In the first part I present and respond to Maitra and Weatherson's master argument against the knowledge rule. I argue that while its second premise, to the effect that an action X can be the thing to do though one is in no position to know that it is, is true, its first premise is not: (...) the data do not support the claim that whenever X is the thing for one to do, one is in a position to assert that it is. In the second part I consider Maitra and Weatherson's alternative hypotheses, arguing that they do not provide a better explanation of the linguistic data. I conclude, in particular, that the knowledge rule is preferable to the action rule. (shrink)

It has been argued recently that knowledge is the norm of practical reasoning. This norm can be formulated as a bi-conditional: it is appropriate to treat p as a reason for acting if and only if you know that p. Other proposals replace knowledge with warranted or justified belief. This paper gives counter-examples of both directions of any such bi-conditional. To the left-to-right direction: scientists can appropriately treat as reasons for action propositions of a theory they believe to (...) be false but good approximations to the truth for present purposes. Cases based on a variant of Pascal’s Wager and actions performed by a skeptic also illustrate the point. To the right-to-left direction: in certain circumstances, it can be unreasonable for a scientist to reason from propositions of a theory she knows to be true. (shrink)

Why does knowledge matter? Two answers have been influential in the recent literature. One is that it has value: knowledge is one of the goods. Another is that it plays a significant normative role: knowledge is the norm of action, belief, assertion, or the like. This paper discusses whether one can derive one of the claims from the other. That is, whether assuming the idea that knowledge has value — and some defensible general hypotheses about norms and values —, (...) we could derive the claim that it plays the alleged normative role. Or whether, assuming that knowledge does play that role — and some defensible general hypotheses —, we could derive the claim that it has value. It argues that the route from Value to Norms is unsuccessful. The main problem here is that the idea that knowledge has value does not seem enough to derive the idea that one should act on what one knows. It finds the route from Norms to Value more promising, though a complete path is missing. The main idea here is that knowledge is good because it is normatively required to do good things, such as believing the truth and acting in view of true propositions. But since not all normative conditions for doing something good is itself good, we still lack an explanation of why knowledge would be so. The paper finally suggests an alternative perspective, on which we do not try to derive the idea that knowledge has value from its normative role, but rather use its normative role to explain away the idea that it has value. (shrink)

It is argued that knowledge is a form of action. It is a kind of successful attempt to attain the truth. The success must avoid a particular sort of “epistemic luck”. It must derive from competence rather than luck. Knowledge, then, is a judgment or belief that aims at truth and attains accuracy not by luck but through the agent’s cognitive adroitness, so that the attainment is apt. A higher grade of knowledge then requires that the agent attain aptly not (...) only the accuracy (truth) but even the aptness of that first-order success. This more fully apt success is on a higher level of epistemic achievement, and in this respect is a special case of a general truth of performance normativity that applies across domains of human performance, whether in the arts, in sports, in the professions, and so on. An attempt in general reaches that higher level of achievement by being not only apt but fully apt. (shrink)

Jonathan Ichikawa (2012) argues that the standard counterexamples to the knowledge norm of practical reasoning are no such thing. More precisely, he argues that those alleged counterexamples rest on claims about which actions are appropriate rather than on claims about which propositions can be appropriately treated as reasons for action. Since the knowledge norm of practical reasoning concerns the latter and not the former, Ichikawa contends that proponents of the alleged counterexamples must offer a theory that bridges the (...) gap between the two types of claims. I argue, first, that the standard counterexamples do not rest on claims about which actions are appropriate, second, that even if they did, we would not need a theory to bridge the gap between the two types of claims, and, third, that even if we did need such a theory, a plausible theory is on offer. (shrink)

According to one interpretation of Aristotle’s famous thesis, to say that action is the conclusion of practical reasoning is to say that action is itself a judgment about what to do. A central motivation for the thesis is that it suggests a path for understanding the non-observational character of practical knowledge. If actions are judgments, then whatever explains an agent’s knowledge of the relevant judgment can explain her knowledge of the action. I call the approach to action that accepts Aristotle’s (...) thesis so understood Normativism. There are many reasons to doubt Normativism. My aim in this paper is to defend Normativism from a pair of arguments that purport to show that a normative judgment could not constitute an event in material reality and also the knowledge of such a happening. Both highlight a putative mismatch between the natures of, on the one hand, an agent’s knowledge of her normative judgment and, on the other, her knowledge of her own action. According to these objections, knowledge of action includes (a) perceptual knowledge and (b) knowledge of what one has already done. But knowledge of a normative judgment includes neither. Hence knowledge of action cannot simply be knowledge of a normative judgment. (shrink)

Epistemic norms play an increasingly important role in current debates in epistemology and beyond. In this volume a team of established and emerging scholars presents new work on the key debates. They consider what epistemic requirements constrain appropriate belief, assertion, and action, and explore the interconnections between these standards.

I discuss the epistemic status of algorithmic predictions in the legal realm. My main claim is that algorithmic predictions do not give us knowledge, not even probabilistic knowledge. The situation, however, is relevantly different from the one in which we find ourselves at the time of assessing statistical evidence in general, and it is rather related to the fact that algorithmic fairness in legal contexts is essentially undetermined. In the light of this, we have to settle for justified beliefs and (...) justified credences. I end by drawing some morals for the Knowledge Norm of action. (shrink)

Abstract: Might knowledge normatively govern conversations and not just their discrete constituent thoughts and (assertoric) actions? I answer yes, at least for a restricted class of conversations I call aimed conversations. On the view defended here, aimed conversations are governed by participatory know-how - viz., knowledge how to do what each interlocutor to the conversation shares a participatory intention to do by means of that conversation. In the specific case of conversations that are in the service of joint inquiry, the (...) view defended is that interlocutors (A, B, ... n) must intentionally inquire together into whether p, by means of an aimed conversation X, only if A,B, ... n know how to use X to find out together whether p. The view is supported by considerations about instrumental rationality, shared intentionality, the epistemology of intentional action, as well as linguistic data. (shrink)

One central debate in recent literature on epistemic normativity concerns the epistemic norm for action. This paper argues that this debate is afflicted by a category mistake: strictly speaking, there is no such thing as an epistemic norm for action. To this effect, I introduce a distinction between epistemic norms and norms with epistemic content; I argue that while it is plausible that norms of the latter type will govern action in general, epistemic norms will only govern actions (...) characteristically associated with delivering epistemic goods. (shrink)

In this thesis, I explore a number of epistemological issues concerning the relations between knowledge, belief and practical matters. In particular, I defend a view, which I call credal pragmatism. This view is compatible with moderate invariantism, a view that takes knowledge to depend exclusively on truth-relevant factors and to require an invariant epistemic standard of knowledge that can be quite easily met. The thesis includes a negative and a positive part. In the negative part I do two things: i) (...) I critically examine some moderate invariantist accounts of the intuitive influence of practical factors on knowledge ascriptions, and ii) I provide a criticism of the idea that knowledge is the norm of practical reasoning. In Chapter 1, I provide a general overview of the issues that constitute the background for the views and arguments defended in my thesis. In particular, I provide a thorough discussion of two aspects of the relation between knowledge and practical matters: one is constituted by the practical factors’ effects on knowledge ascriptions; the other is the intuitive normative role of knowledge in the regulation and assessments of action and practical reasoning. In Chapter 2, I consider and criticize Timothy Williamson’s account according to which an alleged failure to acknowledge the distinction between knowing and knowing that one knows generates the intuition that knowledge ascriptions are sensitive to practical factors. In Chapter 3, I argue against the idea that practical reasoning is governed by a knowledge norm. The argument generalizes to other candidate epistemic norms of practical reasoning. In Chapter 4, I criticise a number of accounts which explain effects of practical factors on knowledge ascriptions in terms of the influence of practical factors on belief. These include the accounts of Brain Weatherson, Dorit Ganson, Kent Bach and Jennifer Nagel. In the positive part of the thesis, I develop and argue for credal pragmatism, an original account of the nature and interaction of different doxastic attitudes and the role of practical factors in their rational regulation. On this view, given a certain fixed amount of evidence, the degree of credence of an adaptively rational agent varies in different circumstances depending on practical factors, while the threshold on the degree of credence necessary for outright belief remains fixed across contexts. This account distinguishes between two kinds of outright belief: occurrent belief, which depends on the actual degree of credence, and dispositional belief, which depends on the degree of credence in normal circumstances. In Chapter 5, I present the view and I show how credal pragmatism can explain the practical factors’ effects on knowledge ascriptions. In Chapter 6, I develop a fallibilist account of several features about knowledge ascriptions including i) why in folk epistemological practices knowledge is often taken to be a necessary and sufficient epistemic condition for relying on a proposition in practical reasoning; ii) concessive knowledge attributions and related data; and iii) the infallibilist intuition that knowledge excludes error possibilities. (shrink)

I argue for the view that there are important similarities between knowledge and acting for a normative reason. I interpret acting for a normative reason in terms of Sosa’s notion of an apt performance. Actions that are done for a normative reason are normatively apt actions. They are in accordance with a normative reason because of a competence to act in accordance with normative reasons. I argue that, if Sosa’s account of knowledge as apt belief is correct, this means that (...) acting for a normative reason is in many respects similar to knowledge. In order to strengthen Sosa’s account of knowledge, I propose to supplement it with an appeal to sub-competences. This clarifies how this account can deal with certain Gettier cases, and it helps to understand how exactly acting for a normative reason is similar to apt belief. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Epistemologists have become increasingly interested in the practical role of knowledge. One prominent principle, which I call PREMISE, states that if you know that p, then you are justified in using p as a premise in your reasoning. In response, a number of critics have proposed a variety of counter-examples. In order to evaluate these problem cases, we need to consider the broader context in which this principle is situated by specifying in greater detail the types of activity that the (...) principle governs. I argue that if PREMISE is interpreted as governing deductive reasoning, then the examples lose their force. In addition, I consider the cases, discussed by Keith DeRose, where the subject is in more than one practical context at the same time. In order to account for these latter cases, we need to further specify the scope of PREMISE. I distinguish two ways of understanding PREMISE, as a knowledge-action principle and as a knowledge-deliberation principle. I conclude by arguing for the knowledge-deliberation version of the principle and by exploring what this principle says about the practical role of knowledge. (shrink)

What is the relationship between the epistemic norms of assertion and the epistemic norms of action/practical reasoning? Brown argues that the standards for practical reasoning and assertion are distinct (Brown 2012). In contrast, Montminy argues that practical reasoning and assertion must be governed by the same norm (Montminy 2012). Likewise, McKinnon has articulated an argument for a unified account from cases of isolated second-hand knowledge (McKinnon 2012). To clarify the issue, I articulate a distinction between Equivalence Commonality and Structural (...) Commonality. I then argue against the former by counterexamples that doubly dissociate the standards for assertion and action. Furthermore, I argue that such a double dissociation compromises knowledge accounts of both assertion and action/practical reasoning. To provide a more accurate diagnosis, I consider speech act theory and argue that principled differences between the norms of action and assertion compromise Equivalence Commonality. In contrast, a qualified version of Structural Commonality may be preserved. (shrink)

Conceptual knowledge inspires imagination. On the other hand, it is a claim to power as well. Multiple knowledge claims often, therefore, are engaged in a contest. This contest can take the form of several discourses. Extant power structures play a significant role in lending (or not lending) a voice to one or several such discourses. To one with the power to govern, knowledge claims flowing from abstract concepts generated in an elite discourse not only inspires imagination but also often leads (...) to ‘norms’ and ‘rules’ that drive governance in the system which leads to action. Norms and rules define actionability of the conceptual knowledge claim. However, for the one weighed by powerlessness in being governed, knowledge claims often get generated only in action, since an autonomous discourse is often lacking. Yet the sheer powerlessness of the authors of such knowledge claims generated in action leads to its non-celebration. It fails to get elevated. It might also wither away. Such actionable knowledge claims of the powerless often then gets manifested as something like an ‘unvoiced’ or an ‘unvoicable’ discourse, in macabre forms of subversion of ‘norms’ and ‘rules’ of the system that leads to a sense of failure in governance among those with power as well. Power, thus, brings actionable knowledge to the fore, but in two different forms. For the power-holder, it takes the form of a ‘deviation’ from norms and rules in the actionable domain through subversion by the powerless, revealing a gap between knowledge in the conceptual and actionable domain that is reluctantly (often tacitly) tolerated. For the powerless, on the other hand, actionable knowledge is living; negotiating on the ‘deviation’ is an existential requirement. This paper is an attempt to explore these dichotomies, how power (and the lack of it) alters the significance and implications of actionable knowledge. (shrink)

This thesis addresses a range of questions about normativity, broadly understood. Recurring themes include (i) the idea of normative ‘action-guidance’, and the connection between normativity and motivational states, (ii) the possibility of normative knowledge and its role in deliberation, and (iii) the question of whether (and if so, how) normative concepts can themselves be evaluated. The first two papers, ‘The Entanglement Problem and Idealization in Moral Philosophy’ and ‘Weighting Surprise Parties: Some Problems for Schroeder’, critically examine various versions of the (...) view that what we ought to do depends on some (actual or hypothetical) motivational states, such as desires. It is suggested that such views are, for different but interrelated reasons, extensionally inadequate. The third paper, ‘From Evolutionary Theory to Moral Skepticism, via Disagreement’ (co- authored with Folke Tersman), proposes that two arguments for moral skepticism can be combined in a mutually supportive way. A central role is played by the principle that a subject S knows that p only if S adherently believes that p, where this roughly means that S could not easily have failed to believe that p unless her epistemic position were worse or p were false. It is suggested that evolutionary considerations and facts about moral disagreement together indicate that moral beliefs violate this principle. The fourth paper, ‘Ethics and the Question of What to Do’, offers an account of the so- called ‘central deliberative question’ that is highlighted by several kinds of choice situations, including those that involve normative uncertainty and normative conflicts. It is proposed that this question is not best understood as the question of what one ought to do, not even in an ‘all things considered’ sense, but as the question of what to do. A meta-normative view that involves elements of both cognitivism and non-cognitivism is put forward as the best explanation of this fact. The fifth paper, ‘Meta-Skepticism’, develops a novel skeptical challenge to beliefs about the external world, the central idea being that even if beliefs about the external world can constitute knowledge, there are various other knowledge-like concepts that they cannot satisfy even if they are true. This raises the question of whether some of these concepts are epistemically more important than the others, and, in particular, the further question of how the relevant notion of ‘epistemic importance’ should be understood. Several answers to this question are considered and found wanting. (shrink)

How should one attribute epistemic credit to an agent, and hence, knowledge, when cognitive processes include an extensive use of human or mechanical enhancers, informational tools, and devices which allow one to complement or modify one's own cognitive system? The concept of integration of a cognitive system has been used to address this question. For true belief to be creditable to a person's ability, it is claimed, the relevant informational processes must be or become part of the cognitive character of (...) the agent, as a result of a process of enculturation. We argue that this view does not capture the role of sensitivity to epistemic norms in forming true beliefs. An analysis of epistemic actions, basic and extended, is proposed as offering an appropriate framework for crediting an agent with knowledge. (shrink)

I provide an opinionated overview of the literature on the relationship of contextualism to knowledge norms for action, assertion, and belief. I point out that contextualists about ‘knows’ are precluded from accepting the simplest versions of knowledge norms; they must, if they are to accept knowledge norms at all, accept “relativized” versions of them. I survey arguments from knowledge norms both for and against contextualism, tentatively concluding that commitment to knowledge norms does not conclusively win the day either for contextualism (...) or for its rivals. But I also suggest that an antecedent commitment to contextualism about normative terms may provide grounds for suspicion about knowledge norms, and a debunking explanation of some of the data offered in favor of such norms. (shrink)

In a series of intriguing and far-reaching papers, Hannah Ginsborg introduced the notion of “primitive normativity” as the cornerstone of a novel account of the normativity of concepts, thought, and meaning. Her account is supposed to steer a middle course between what she regards as the two horns of a dilemma first laid out by Saul Kripke in his seminal reading of Wittgenstein’s discussion of rule-following. I propose to investigate Ginsborg’s conception. I begin by establishing the conceptual relations between the (...) notions of having concepts and of following rules, between concepts and normativity, in Section 7.1. I outline the Kripkean dilemma in Section 7.2 and derive from it, in Section 7.3, a criterion of adequacy for any philosophical account purporting to explain what it is to have concepts in terms of normativity. I go on to explain Ginsborg’s notion of primitive normativity and how it is supposed to meet the criterion of adequacy. In Sections 7.4 and 7.5, I introduce and evaluate two core claims of her position and argue that each of them leads her account to founder on its own criterion of adequacy. Thus I conclude that the notion of primitive normativity offers no viable escape from the Kripkean dilemma. (shrink)

In his book, Contemporary Theories of Knowledge, John Pollock argues that all externalist theories of justification should be rejected on the grounds that they do not do justice to the action-guiding character of epistemic norms. I reply that Pollocks argument is ineffective — because not all externalisms are intended to involve action-guiding norms, and because Pollock does not give a good reason for thinking that action-guiding norms must be internalist norms. Second, I consider rehabilitating Pollocks argument by restricting his conclusion (...) to theories that do involve action-guiding norms and providing a better reason to think that action-guiding norms must be internalist norms. But I claim that if Pollocks argument is made strong enough to rule out all externalisms, it rules out too much, namely, any plausible conception of epistemic norms. (shrink)

I argue in favor of a certain connection between knowledge and the permissibility of action. On this approach, we do not think of the relation between those notions as reflecting a universal epistemic principle. Instead, we think of it as something resembling a platitude from folk psychology. With the help of some elementary tools from the logic of normativity and counterfactuals, I attempt to establish the connection by deriving it from more elementary principles. The new formulation involves a ceteris paribus (...) clause. Though it is often difficult to specify the exact content of a ceteris paribus clause, we will see that our clause is derived from a descriptive generalization with independent motivation. (shrink)

Just as bodily actions are things you do with your body, mental actions are things you do with your mind. Both are different from things that merely happen to you. Where does the idea of mental action come from? What are mental actions? And why do they matter in philosophy? These are the three main questions answered in this paper. Section 1 introduces mental action through a brief history of the topic in philosophy. Section 2 explains what it is to (...) be a mental action in terms of intentional action. Section 3 argues that the fact that we can perform mental actions has some striking consequences concerning mental content. Section 4 shows how mental action helps to explain some important facts about self-knowledge and the normativity of thought. The conclusion mentions two further fruitful avenues for philosophical research on mental action. (shrink)

In this paper, I argue against recent versions of justification norms of action and practical deliberation . I demonstrate that these norms yield unacceptable results in deception cases. However, a further modification of justification norms in the light of these results appears to be ad hoc. Hence, I claim, we should reject justification norms of action and practical deliberation.

In his explanation of human action Alfred Schutz resorts mainly to Max Weber’s notion of subjective meaning and Husserl’s notion of type. For him subjective meaning seems more important to understand human action than the fact that social actors internalize normative values. Accordingly, validity has mainly to do with projects of action, with fulfilled (or unfulfilled) expectations and to the stock of knowledge available, along with the actor’s system of relevances. This raises two characteristic Schutzian problems: 1) the relation between (...) the subjective meaning of an action and the objective criteria (namely, the juridical and the ethical ones) according to which any action can be evaluated; 2) the relation between an actor and his fellow human beings that arguably share the same system of relevances and act in the same normative framework. In this paper, I intend to offer an analysis of these issues, resorting mainly to Schutz’s 1934 book Der Sinnhafte Aufbau der Sozialen Welt, and in some unpublished manuscripts. (shrink)

We are often, as agents, responsible for the things we do and say. This responsibility can come in a number of different forms: here I propose and defend a view of how we are epistemically responsible for our actions and assertions. In other normative areas, we can be responsible for our actions when those actions violate a norm (for example, we can be morally responsible when we violate some moral norm). I argue that we can similarly be epistemically (...) responsible when we violate a norm of assertion or action, norms that tell us how epistemically well-positioned we need to be towards a proposition in order to assert it or treat it as a reason for acting. I first defend a structure of epistemic norms that allows for the possibility of epistemic responsibility, and then propose a notion of epistemic responsibility itself. -/- We can, and do, evaluate actions and assertions in a specifically epistemic way: we judge that someone should not have acted on the basis of unreliable information, that someone should not have asserted something they knew was false, etc. These kinds of evaluations lead us to believe that proper action and assertion have some basic epistemic requirements, what are called norms of assertion and action. In order to defend a notion of epistemic responsibility, I first establish a general claim about the ways that we make epistemic evaluations in relation to these norms. Many who argue for a particular epistemic norm of action or assertion endorse what I call epistemic monism, the view that all epistemic evaluations of actions or assertions must be explained solely in terms of whether they have adhered to their respective norm. I argue that epistemic monism is false. Instead, I defend epistemic separability, the view that we make two different kinds of epistemic evaluations: one that pertains to whether one has adhered to an epistemic norm, and one that pertains to whether one has reason to think they are adhering to or violating the relevant norm. In my defense of epistemic separability I appeal to arguments from luminosity failure – the claim that for any given epistemic relationship we can have with a proposition we can have good reason to believe that we fail to be in it – and empirical arguments that show that we only have fallible access to our own mental states. These arguments show that we can violate an epistemic norm while having good reason to think otherwise and, in turn, shows that we can be evaluated not only in terms of whether we have adhered to or violated that norm, but also in terms of whether we are responsible for doing so. I argue that whether one’s action is epistemically responsible depends on whether one fulfils the epistemic commitments one makes in performing that action. These commitments consist in being able to provide reasons to believe that one has adhered to the norm governing the action one performs, according to a standard imposed by the situation in which one acts. Thus in more epistemically demanding situations – those in which there are high expectations that we be able to show that we have adhered to the relevant epistemic norm – it will be more difficult to act in an epistemically responsible way. Accepting a notion of epistemic responsibility (and, with it, rejecting epistemic monism) has significant consequences for a number of current debates in epistemology. The first pertains to the debate concerning the correct epistemic norm of assertion and practical reasoning. Many proposed norms are argued to be inadequate on the basis of an inability to explain intuitive epistemic evaluations solely in terms of the conditions set forth in the norms. Epistemic separability, however, implies that the structure of this dialectic is misguided, as we can perhaps accommodate problematic judgments in terms of evaluations of responsibility. The second consequence pertains to arguments for contemporary theories of knowledge. Again, such theories are judged by their ability to accommodate intuitive attributions of knowledge. However, I argue that many of the evaluations that serve as the basis for such theories are better interpreted not as judgments about whether one has knowledge, but as judgments about whether one is acting in an epistemically responsible way. Recognizing a notion of epistemically responsible action thus calls into question both the plausibility of a number of contemporary theories of knowledge, as well as the way in which we go about doing epistemology in general. (shrink)

Exploring Practical Knowledge investigates professional practices from a hermeneutic perspective. The book presents, discusses and applies notions such as practical knowledge, practical wisdom, tacit knowledge, and normativity to the professional lifeworld. These contributions focus on both specific practices and more general questions concerning theories and investigations of practice. This volume comes as the result of a cooperation of three research centres: The two Centres for Practical Knowledge in Bodø, Norway and in Södertörn, Sweden, as well as the Research Group Value-Oriented (...) Professionalisation at the University of Applied Sciences in Utrecht, the Netherlands. It offers empirical studies of professionals as well as discussing the underlying theories, approaches and methods of exploring practical knowledge - including the limits to any articulation of these aspects of professional action. In contrast to the objectivist paradigm that otherwise dominates professional studies, each chapter presents central perspectives and possibilities drawing from humanistic and interdiscipkinary research traditions. The book explores professions in a style accessible to scholars and practitioners alike. It is interesting for those studying practices within these professions and for vocational studies in education, social work, health care, police work, journalism, etc. (shrink)

Several philosophers have proposed Knowledge-Based Decision Theories (KDTs)—theories that require agents to maximize expected utility as yielded by utility and probability functions that depend on the agent’s knowledge. Proponents of KDTs argue that such theories are motivated by Knowledge-Reasons norms that require agents to act only on reasons that they know. However, no formal derivation of KDTs from Knowledge-Reasons norms has been suggested, and it is not clear how such norms justify the particular ways in which KDTs relate knowledge and (...) rational action. In this paper, I suggest a new axiomatic method for justifying KDTs and providing them with stronger normative foundations. I argue that such theories may be derived from constraints on the relation between knowledge and preference, and that these constraints may be evaluated relative to intuitions regarding practical reasoning. To demonstrate this, I offer a representation theorem for a KDT proposed by Hawthorne and Stanley (2008) and briefly evaluate it through its underlying axioms. (shrink)

Across normative and empirical disciplines, considerable attention has been devoted to the prevalence and ethics of the non-medical use of prescription and illegal stimulants for neuroenhancement among students. A predominant assumption is that neuroenhancement is prevalent, in demand, and calls for appropriate policy action. In this paper, we present data on the prevalence, views and knowledge from a large sample of German students in three different universities and analyze the findings from a moral pragmatics perspective. The results of our study (...) indicate that neuroenhancement is a well-known phenomenon among German students, but not prevalent. 2.2 % of our sample reported having used a prescription medication for neuroenhancement. Exams and competitive situations were predominant motivators of use. Students were unenthusiastic and critical about neuroenhancement in the academic context and disapproved of neuroenhancement for professionals. The majority of respondents agreed that neuroenhancing substances should be regulated by the state. These stances were based on strong beliefs in resisting peer pressure, avoiding the creation of injustice and valuing of hard work. From a moral pragmatics standpoint, these results challenge the assumption that policy on neuroenhancement is necessary in academic environments. (shrink)

I argue that having a theory of mind requires having at least implicit knowledge of the norms of the community, and that an implicit understanding of the normative is what drives the development of a theory of mind. This conclusion is defended by two arguments. First I argue that a theory of mind likely did not develop in order to predict behavior, because before individuals can use propositional attitudes to predict behavior, they have to be able to use them in (...) explanations of behavior. Rather, I suggest that the need to explain behavior in terms of reasons is the primary function of a theory of mind. I further argue that in order to be motivated to offer explanations of behavior, one must have at least an implicit understanding of appropriate behavior, which implies at least an implicit understanding of norms. The second argument looks at three cases of nonhuman animal societies that appear to operate within a system of norms. While there is no evidence that any species other than humans have a theory of mind, there is evidence that other species have sensitivity to the normative. Finally, I propose an explanation for the priority of norms over a theory of mind: given an understanding of norms in a society, and the ability to recognize and sanction violations, there developed a need to understand actions that violated the norms, and such explanations could only be given in terms of a person's reasons. There is a significant benefit to being able to explain behavior that violates norms, because explanations of the right sort can also serve to justify behavior. (shrink)

A common objection to both contextualism and relativism about knowledge ascriptions is that they threaten knowledge norms of assertion and action. Consequently, if there is good reason to accept knowledge norms of assertion or action, there is good reason to reject both contextualism and relativism. In this paper we argue that neither contextualism nor relativism threaten knowledge norms of assertion or action.

According to the knowledge norm of belief, one should believe p only if one knows p. However, it can easily seem that the ordinary notion of belief is much weaker than the knowledge norm would have it. It is possible to rationally believe things one knows to be unknown The aim of belief, Oxford University Press, Oxford, 2013). One response to this observation is to develop a technical notion of ‘outright’ belief. A challenge for this line of response (...) is to find a way of getting a grip on the targeted notion of belief. In order to meet this challenge, I characterize ‘outright’ belief in this paper as the strongest belief state implied by knowledge. I show that outright belief so construed allows this notion to play important theoretical roles in connection with knowledge, assertion and action. (shrink)

This paper concerns connection between knowing or accepting a logical principle such as Modus Ponens and actions of reasoning involving it. Discussions of this connection typically mention the so-called ‘Lewis Carroll Regress’ and there is near consensus that the regress shows something important about it. Also, although the regress explicitly concerns logic, many philosophers think that it establishes a more general truth, about the structurally similar connection between epistemic or practical principles and actions involving them. This paper’s first aim is (...) to address key interpretations Carroll’s regress as clearly as possible so as to show precisely how it might be relevant to questions concerning the connection between logical knowledge and reasoning, and, more broadly, to discussions of how epistemic or practical principles may be action-guiding. Its second aim is to show that the regress fails to establish anything of substance about the connection between logical knowledge and reasoning, or any other structurally similar relation, unless substantive, contentious and typically undefended assumptions are made. The consensus is thus on shaky ground. (shrink)

Since 1984, the idea of health equity has proliferated throughout public health discourse with little mainstream critique for its variability and distance from its original articulation signifying social transformation and a commitment to social justice. In the years since health equity’s emergence and proliferation, it has taken on a seemingly endless range of invocations and deployments, but it most often translates into proactive and apolitical discourse and practice. In Margaret Whitehead’s influential characterization, achieving health equity requires determining what is inequitable (...) by examining and judging the causes of inequalities in the context of what is going on in the rest of society. However, it also remains unclear how or if public health actors examine and judge the causes of health inequality. In this article, we take the concept of health equity itself as an object of study and consider the ways in which its widespread deployment has entailed a considerable emptying of its semantic and political content. We point toward equity’s own discursive productivity as well as the quantifying imperative embedded within evidentiary norms that govern knowledge making, and performance management regimes that govern public health practices. Under current conditions of knowledge making and performance evaluation, a range of legitimate action and inaction is produced at the same time that more socially transformative action is legitimately curtailed—not merely by politics, but by the rules of the field in which public health actors work. Ultimately, meaningful progress on a normative ethical idea like health equity will require both substantial philosophical content and an analysis of what is going on in the rest of society. (shrink)

Universities are expected to be places where knowledge is shared freely among academicians. However, the reality shows that knowledge sharing is barely present within universities these days. As Malaysia shifts towards building a knowledge-based society, academic institutions, particularly the public universities, now face ever-growing faculty demands for sharing quality resources and expertise. As a result, knowledge sharing in academia has become a rising concern. The purpose of this study, then, is to uncover the factors that propel knowledge sharing among academicians (...) in higher learning institutions of Malaysia. Using the Theory of Reasoned Action as the basis for this study’s research framework, data was gathered from 447 academicians in 10 public universities scattered throughout the country. Findings from the Partial Least Squares analysis revealed that extrinsic motivation, reciprocal relationships, sense of self-worth and subjective norm are vital determinants of an academician’s attitude towards knowledge sharing. In turn, this attitude that is formed will largely determine whether the academician engages in knowledge sharing behaviors or not. Besides having a positive effect on attitude, sense of self-worth also exhibited a positive impact on the subjective norm to share knowledge. Consequently, this subjective norm will have an impact upon knowledge sharing behavior. In addition, perceived behavioral control and organizational climate were discovered to have a direct influence on knowledge sharing behaviors. Implications, limitations as well as suggestions for future research are accordingly discussed in this paper. (shrink)