scholarly journals Naturalized Epistemology

Oxford Studies in Epistemology is a biennial publication offering a regular snapshot of state-of-the-art work in this important field. Under the guidance of a distinguished editorial board composed of leading epistemologists in North America, Europe and Australasia, it publishes exemplary papers in epistemology, broadly construed. Topics within its purview include: (a) traditional epistemological questions concerning the nature of belief, justification, and knowledge, the status of skepticism, the nature of the a priori, etc.; (b) new developments in epistemology, including movements such as naturalized epistemology, feminist epistemology, social epistemology, and virtue epistemology, and approaches such as contextualism; (c) foundational questions in decision-theory; (d) confirmation theory and other branches of philosophy of science that bear on traditional issues in epistemology; (e) topics in the philosophy of perception relevant to epistemology; (f) topics in cognitive science, computer science, developmental, cognitive, and social psychology that bear directly on traditional epistemological questions; and (g) work that examines connections between epistemology and other branches of philosophy, including work on testimony, the ethics of belief, etc. Topics addressed in volume 6 include the nature of perceptual justification, intentionality, modal knowledge, credences, epistemic supererogation, epistemic and rational norms, expressivism, skepticism, and pragmatic encroachment. The various writers make use of a variety of different tools and insights, including those of formal epistemology and decision theory, as well as traditional philosophical analysis and argumentation.


1984 ◽  
Vol 51 (1) ◽  
pp. 64-78
Author(s):  
Edward P. Stabler,

1989 ◽  
Vol 19 (3) ◽  
pp. 363-382 ◽  
Author(s):  
Graciela de Pierris

I wish to discuss in this paper some of the problems involved in determining whether subjects on particular occasions are justified in coming to believe a proposition. I will argue that in attributing actual justification to a particular subject–subjective justification–we have to take into account factual-psychological questions and that these are the source of fundamental difficulties. These factual-psychological questions concern the beliefs someone uses in the process of acquiring another belief and the actual connections she makes among her beliefs.But why should epistemologists be interested in making attributions of actual justification to particular subjects? After all, if the central goal of epistemology is to guide us in choosing rational strategies for supporting our beliefs, or to assess whether theories are well grounded or acceptable, epistemologists should be concerned with the justification a theory or proposition might have independently of anyone actually coming to believe it. This may be so, but it has to be shown that it is so. Moreover, the consideration of the factual-psychological questions involved in attributions of subjective justification seems to be necessary in some recent hybrid forms of naturalized epistemology. I call them ‘hybrid’ because, unlike Quine’s naturalized epistemology, they include in the epistemological task more than naturalistic explanations of how we acquire our language and beliefs. Besides taking into consideration the actual processes of our coming to believe or accept sentences, they also make use of epistemic notions like justification, warrant, relevant or right connection among beliefs, and so forth.


2000 ◽  
Vol 26 ◽  
pp. 245-265 ◽  
Author(s):  
Michael Stingl

The error theory of moral judgment says that moral judgments, though often believed to be objectively true, never are. The tendency to believe in the objectivity of our moral beliefs, like the beliefs themselves, is rooted in objective features of human psychology, and not in objective features of the natural world that might exist apart from human psychology. In naturalized epistemology, it is tempting to take this view as the default hypothesis. It appears to make the fewest assumptions in accounting for the fact that humans not only make moral judgments, but believe them to be, at least some of the time, objectively true. In this paper I argue that from an evolutionary perspective, the error theory is not the most parsimonious alternative. It is simpler to suppose that mental representations with moral content arose as direct cognitive and motivational responses to independent moral facts.


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