On the Epistemic Condition of Pandemic in a Globalized Present

2020 ◽  
pp. 43-50
Author(s):  
Zairong Xiang
Keyword(s):  
2016 ◽  
Vol 2 (1) ◽  
pp. 55-73 ◽  
Author(s):  
MARTIN MONTMINY

ABSTRACT:Moral responsibility, I argue, requires agents to do what is within their abilities to act morally. This means that an agent is to blame just in case his wrongdoing is due to an underperformance, that is, to a failure to do what he can to act morally. I defend this account by considering a skeptical argument about responsibility put forth by Gideon Rosen and by Michael Zimmerman. I explain why the epistemic condition they endorse is inadequate and why my alternative epistemic condition, which directly follows from my general condition on culpability, should be preferred. I then defend my view against potential criticisms.


2021 ◽  
pp. 137-173
Author(s):  
Sanford C. Goldberg

This chapter argues that there are cases in which a subject, S, should have known that p, even though, given her state of evidence at the time, she was in no position to know it. In particular, S should have known that p when (i) another person has, or would have, legitimate expectations regarding S’s epistemic condition, (ii) the satisfaction of these expectations would require that S knows that p, and (iii) S fails to know that p. I argue that these three conditions are sometimes jointly satisfied. There are (at least) two main sources of legitimate expectations regarding another’s epistemic condition: participation in a legitimate social practice; and moral and epistemic expectations more generally. In developing my position on this score, I will have an opportunity (i) to contrast practice-generated entitlements to expect with epistemic reasons to believe; (ii) to compare the “should have known” phenomenon with the phenomenon of culpable ignorance; and finally (iii) to suggest the bearing of the “should have known” phenomenon to epistemology itself.


1982 ◽  
Vol 9 (3) ◽  
pp. 659-666 ◽  
Author(s):  
William Hirst ◽  
Joyce Weil

ABSTRACTModal auxiliaries have an epistemic and deontic sense and range in strength, e.g. must propositions are stronger than may propositions. Children (ages 3; 0–6; 6) heard two contradictory modal propositions of varying strength. In the epistemic condition, the propositions concerned the location of a peanut. In the deontic condition, they were commands by two teachers about what room a puppet should go to. The child was to indicate which command should be followed. The general acquisitional rule was: the greater the difference in the strength of the two modal propositions the earlier the difference was appreciated. Since the acquisitional history was similar across conditions, the two senses probably arose from a single lexical entry.


2018 ◽  
Vol 13 (3-4) ◽  
pp. 293-306
Author(s):  
Lukas Schwengerer
Keyword(s):  

Philosophers have long agreed that moral responsibility might not only have a freedom condition, but also an epistemic condition. Moral responsibility and knowledge interact, but the question is exactly how. Ignorance might constitute an excuse, but the question is exactly when. Surprisingly enough, the epistemic condition has only recently attracted the attention of scholars, and it is high time for a full volume on the topic. The chapters in this volume address the following central questions. Does the epistemic condition require akrasia? Why does blameless ignorance excuse? Does moral ignorance sustained by one’s culture excuse? Does the epistemic condition involve knowledge of the wrongness or wrongmaking features of one’s action? Is the epistemic condition an independent condition, or is it derivative from one’s quality of will or intentions? Is the epistemic condition sensitive to degrees of difficulty? Are there different kinds of moral responsibility and thus multiple epistemic conditions? Is the epistemic condition revisionary? What is the basic structure of the epistemic condition?


This Introduction provides an overview of the current state of the debate on the epistemic condition of moral responsibility. Its main goal is to offer a framework that contextualizes the chapters that follow. Section 1 discusses the main concepts of ‘ignorance’ and ‘responsibility’. Section 2 asks why agents should inform themselves. Section 3 describes what is taken to be the core agreement among the main participants in the debate. Section 4 explains how this agreement invites a regress argument with a revisionist implication. Section 5 provides an overview of the main responses to the regress argument. Section 6 addresses the question of why blameless ignorance excuses. Section 7 describes further issues that are addressed in the book. Section 8 concludes with some discussion of future directions the debate might take.


Author(s):  
Errol Lord

It is a truism that in order to possess a reason, one must stand in a privileged epistemic relation with that reason. Most of the literature on possession is about this condition. This chapter defends a view about the epistemic condition. It does this by considering three different divisions between views about the epistemic condition and arguing via process of elimination that the epistemic condition is being in a position to know. Along the way arguments are given against the E = K thesis and the view that reasons explanations are non-factive. Initial connections between possession and correctly responding to reasons are forged.


2019 ◽  
Vol 26 (4) ◽  
pp. 2051-2068 ◽  
Author(s):  
Mark Coeckelbergh

Abstract This paper discusses the problem of responsibility attribution raised by the use of artificial intelligence (AI) technologies. It is assumed that only humans can be responsible agents; yet this alone already raises many issues, which are discussed starting from two Aristotelian conditions for responsibility. Next to the well-known problem of many hands, the issue of “many things” is identified and the temporal dimension is emphasized when it comes to the control condition. Special attention is given to the epistemic condition, which draws attention to the issues of transparency and explainability. In contrast to standard discussions, however, it is then argued that this knowledge problem regarding agents of responsibility is linked to the other side of the responsibility relation: the addressees or “patients” of responsibility, who may demand reasons for actions and decisions made by using AI. Inspired by a relational approach, responsibility as answerability thus offers an important additional, if not primary, justification for explainability based, not on agency, but on patiency.


2003 ◽  
Vol 39 (4) ◽  
pp. 451-458 ◽  
Author(s):  
NICK TRAKAKIS

Kirk Durston recently presented an argument aimed against evidential arguments from evil predicated on instances of suffering that appear to be gratuitous; ‘The consequential complexity of history and gratuitous evil’, Religious Studies, 36 (2000), 65–80. He begins with the notion that history consists of an intricate web of causal chains, so that a single event in one such chain may have countless unforeseen consequences. According to Durston, this consequential complexity exhibited by history negatively impacts on our grasp of the data necessary to determine whether or not an evil is gratuitous. He therefore concludes that our epistemic condition poses an insurmountable barrier towards the inference from inscrutability to pointlessness. By way of reply, I contend that Durston's argument is flawed in two significant respects, and thus the evidential argument emerges unscathed from his critique.


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