A Virtue Epistemology: Apt Belief and Reflective Knowledge, by Ernest Sosa

By Ernest Sosa

When you are having a look into this e-book you'll want to have already got a operating wisdom of the vocabulary and difficulties one makes use of and faces respectively whereas investigating what we all know and the way we all know it. during this booklet Sosa takes an extraordinary method of the standard questions raised in epistemology: skeptical demanding situations to wisdom, the issues we're such a lot heavily accustomed to, and what counts as wisdom over and above real trust. For an epistemologist, his robust stance that wisdom is a functionality (possibly even a functionality that unavoidably calls for a couple of individual, yet that may be a subject of interpretation) demands attention and reaction. take into consideration sooner than buy that his arguments are short yet thorough, this means that he makes use of many condensed words that require shut atention.

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Extra resources for A Virtue Epistemology: Apt Belief and Reflective Knowledge, Volume I

Example text

Moreover, a performance might be safe though inapt. A protecting angel with a wind machine might ensure that the archer’s shot would hit the bull’s-eye, for example, and a particular shot might hit the bull’s-eye through a gust from the angel’s machine, which compensates for a natural gust that initially diverts the arrow. In this case the shot is safe without being apt: it is not accurate because adroit. In conclusion, neither aptness nor safety entails the other. The connection that perhaps remains is only this.

Also: ‘‘We need a clearer and more comprehensive view of the respects in which one’s belief must be non-accidentally true if it is to constitute knowledge. Unaided, the tracking or causal requirements proposed . . permit too narrow a focus on the particular target belief and its causal or counterfactual relation to the truth of its content. Just widening our focus will not do, however, if we widen it only far enough to include the process that yields the belief involved. We need an even broader view’’ (Sosa, ‘‘Reflective Knowledge in the Best Circles,’’ The Journal of Philosophy (1997): 410–30), from the sections entitled ‘‘Circular Externalism’’ and ‘‘Virtue Epistemology’’; emphasis added).

A first step in response is to replace any such sensitivity requirement with one of safety, which a belief satisfies by having a basis that a belief would likely have only if it were right. A belief can thus be safe without being sensitive, which comports with the fact that subjunctive conditionals do not contrapose. Though more adequate than the sensitivity requirement, this requirement of safety is still inadequate. For we still face the skeptic’s paradox, given that dreams are a common enough fact of life, unlike the usual run of outlandish skeptical scenarios.

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