Coherentism

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Coherentism is the name given to a few philosophical theories in modern epistemology.

Epistemology A branch of philosophy concerned with the nature and scope of knowledge

Epistemology is the branch of philosophy concerned with the theory of knowledge.

Contents

There are two distinct types of coherentism. One is the coherence theory of truth; [1] the other, the coherence theory of justification [2] (also known as epistemic coherentism). [3] Coherent truth is divided between an anthropological approach, which applies only to localized networks ('true within a given sample of a population, given our understanding of the population'), and an approach that is judged on the basis of universals, such as categorical sets. The anthropological approach belongs more properly to the correspondence theory of truth, while the universal theories are a small development within analytic philosophy. The coherentist theory of justification, which may be interpreted as relating to either theory of coherent truth, characterizes epistemic justification as a property of a belief only if that belief is a member of a coherent set. What distinguishes coherentism from other theories of justification is that the set is the primary bearer of justification. [4] As an epistemological theory, coherentism opposes dogmatic foundationalism and also infinitism through its insistence on definitions. It also attempts to offer a solution to the regress argument that plagues correspondence theory. In an epistemological sense, it is a theory about how belief can be proof-theoretically justified.

In epistemology, the coherence theory of truth regards truth as coherence within some specified set of sentences, propositions or beliefs. The model is contrasted with the correspondence theory of truth.

The theory of justification is a part of epistemology that attempts to understand the justification of propositions and beliefs. Epistemologists are concerned with various epistemic features of belief, which include the ideas of justification, warrant, rationality, and probability. Loosely speaking, justification is the reason that someone (properly) holds a belief.

Truth philosophical concept

Truth is most often used to mean being in accord with fact or reality, or fidelity to an original or standard. Truth is also sometimes defined in modern contexts as an idea of "truth to self", or authenticity.

Coherentism is a view about the structure and system of knowledge, or else justified belief. The coherentist's thesis is normally formulated in terms of a denial of its contrary, such as dogmatic foundationalism, which lacks a proof-theoretical framework, or correspondence theory, which lacks universalism. Counterfactualism, through a vocabulary developed by David K. Lewis and his many worlds theory [5] although popular with philosophers, has had the effect of creating wide disbelief of universals amongst academics. Many difficulties lie in between hypothetical coherence and its effective actualization. Coherentism claims, at a minimum, that not all knowledge and justified belief rest ultimately on a foundation of noninferential knowledge or justified belief. To defend this view, they may argue that conjunctions (and) are more specific, and thus in some way more defensible, than disjunctions (or).

After responding to foundationalism, coherentists normally characterize their view positively by replacing the foundationalism metaphor of a building as a model for the structure of knowledge with different metaphors, such as the metaphor that models our knowledge on a ship at sea whose seaworthiness must be ensured by repairs to any part in need of it. This metaphor fulfills the purpose of explaining the problem of incoherence, which was first raised in mathematics. Coherentists typically hold that justification is solely a function of some relationship between beliefs, none of which are privileged beliefs in the way maintained by dogmatic foundationalists. In this way universal truths are in closer reach. Different varieties of coherentism are individuated by the specific relationship between a system of knowledge and justified belief, which can be interpreted in terms of predicate logic, or ideally, proof theory. [6]

Proof theory is a major branch of mathematical logic that represents proofs as formal mathematical objects, facilitating their analysis by mathematical techniques. Proofs are typically presented as inductively-defined data structures such as plain lists, boxed lists, or trees, which are constructed according to the axioms and rules of inference of the logical system. As such, proof theory is syntactic in nature, in contrast to model theory, which is semantic in nature.

Definition

As a theory of truth, coherentism restricts true sentences to those that cohere with some specified set of sentences. Someone's belief is true if and only if it is coherent with all or most of his or her other (true) beliefs. The terminology of coherence is then said to correlate with truth via some concept of what qualifies all truth, such as absoluteness or universalism. These further terms become the qualifiers of what is meant by a truth statement, and the truth-statements then decide what is meant by a true belief. Usually, coherence is taken to imply something stronger than mere consistency. Statements that are comprehensive and meet the requirements of Occam's razor are usually to be preferred.

Occams razor Philosophical principle of selecting the solution with the fewest assumptions

Occam's razor (also Ockham's razor or Ocham's razor ; further known as the law of parsimony is the problem-solving principle that essentially states that "simpler solutions are more likely to be correct than complex ones." When presented with competing hypotheses to solve a problem, one should select the solution with the fewest assumptions. The idea is attributed to English Franciscan friar William of Ockham, a scholastic philosopher and theologian.

As an illustration of the principle, if people lived in a virtual reality universe, they could see birds in the trees that aren't really there. Not only are the birds not really there, but the trees aren't really there either. The people may or may not know that the bird and the tree are there, but in either case there is a coherence between the virtual world and the real one, expressed in terms of true beliefs within available experience. Coherence is a way of explicating truth values while circumventing beliefs that might be false in any way. More traditional critics from the correspondence theory of truth have said that it cannot have contents and proofs at the same time, unless the contents are infinite, or unless the contents somehow exist in the form of proof. Such a form of 'existing proof' might seem ridiculous, but coherentists tend to think it is non-problematic. It therefore falls into a group of theories that are sometimes deemed excessively generalistic, what Gabor Forrai calls 'blob realism'. [7]

Virtual reality Computer-simulated environment simulating physical presence in real or imagined worlds

Virtual reality (VR) is an interactive computer-generated experience taking place within a simulated environment. It incorporates mainly auditory and visual feedback, but may also allow other types of sensory feedback. This immersive environment can be similar to the real world or it can be fantastical.

In epistemology, the correspondence theory of truth states that the truth or falsity of a statement is determined only by how it relates to the world and whether it accurately describes that world.

Perhaps the best-known objection to a coherence theory of truth is Bertrand Russell's argument concerning contradiction. Russell maintained that a belief and its negation will each separately cohere with one complete set of all beliefs, thus making it internally inconsistent. For example, if someone holds a belief that is false, how might we determine whether the belief refers to something real although it is false, or whether instead the right belief is true although it is not believed? Coherence must thus rely on a theory that is either non-contradictory or accepts some limited degree of incoherence, such as relativism or paradox. Additional necessary criteria for coherence may include universalism or absoluteness, suggesting that the theory remains anthropological or incoherent when it does not use the concept of infinity. A coherentist might argue that this scenario applies regardless of the theories being considered, and so, that coherentism must be the preferred truth-theoretical framework in avoiding relativism.

History

In modern philosophy, the coherence theory of truth was defended by Baruch Spinoza, [1] Immanuel Kant, [1] Johann Gottlieb Fichte, [1] Karl Wilhelm Friedrich Schlegel, [8] and Georg Wilhelm Friedrich Hegel [1] and Harold Henry Joachim (who is credited with the definitive formulation of the theory). [9] (However, Spinoza and Kant have also been interpreted as defenders of the correspondence theory of truth.) [10] In contemporary philosophy, several epistemologists have significantly contributed to and defended the theory, primarily Brand Blanshard (who gave the earliest characterization of the theory in contemporary times) and Nicholas Rescher. [1]

In late modern philosophy, epistemic coherentist views were held by Schlegel [11] and Hegel, [12] but the definitive formulation of the coherence theory of justification was provided by F. H. Bradley in his book The Principles of Logic (1883). [13] In contemporary philosophy, several epistemologists have significantly contributed to epistemic coherentism, primarily A. C. Ewing (who gave the earliest characterization of the theory in contemporary times), Brand Blanshard, C. I. Lewis, Nicholas Rescher, Laurence BonJour, Keith Lehrer, and Paul Thagard. [2] Otto Neurath is also sometimes thought to be an epistemic coherentist. [14]

The regress argument

Both coherence and foundationalist theories of justification attempt to answer the regress argument, a fundamental problem in epistemology that goes as follows. Given some statement P, it appears reasonable to ask for a justification for P. If that justification takes the form of another statement, P', one can again reasonably ask for a justification for P', and so forth. There are three possible outcomes to this questioning process:

  1. the series is infinitely long, with every statement justified by some other statement.
  2. the series forms a loop, so that each statement is ultimately involved in its own justification.
  3. the series terminates with certain statements having to be self-justifying.

An infinite series appears to offer little help, unless a way is found to model infinite sets. This might entail additional assumptions. Otherwise, it is impossible to check that each justification is satisfactory without making broad generalizations.

Coherentism is sometimes characterized as accepting that the series forms a loop, but although this would produce a form of coherentism, this is not what is generally meant by the term. Those who do accept the loop theory sometimes argue that the body of assumptions used to prove the theory is not what is at question in considering a loop of premises. This would serve the typical purpose of circumventing the reliance on a regression, but might be considered a form of logical foundationalism. But otherwise, it must be assumed that a loop begs the question, meaning that it does not provide sufficient logic to constitute proof.

Foundationalism's response

One might conclude that there must be some statements that, for some reason, do not need justification. This view is called foundationalism. For instance, rationalists such as Descartes and Spinoza developed axiomatic systems that relied on statements that were taken to be self-evident: "I think therefore I am" is the most famous example. Similarly, empiricists take observations as providing the foundation for the series.

Foundationalism relies on the claim that it is not necessary to ask for justification of certain propositions, or that they are self-justifying. Coherentists argue that this position is overly dogmatic. In other words, it does not provide real criteria for determining what is true and what is not. The Coherentist analytic project then involves a process of justifying what is meant by adequate criteria for non-dogmatic truth. As an offshoot of this, the theory insists that it is always reasonable to ask for a justification for any statement. For example, if someone makes an observational statement, such as "it is raining", the coherentist contends that it is reasonable to ask for example whether this mere statement refers to anything real. What is real about the statement, it turns out, is the extended pattern of relations that we call justifications. But, unlike the relativist, the coherentist argues that these associations may be objectively real. Coherentism contends that dogmatic foundationalism does not provide the whole set of pure relations that might result in actually understanding the objective context of phenomena, because dogmatic assumptions are not proof-theoretic, and therefore remain incoherent or relativistic. Coherentists therefore argue that the only way to reach proof-theoretic truth that is not relativistic is through coherency.

Coherentism's response

Coherentism denies the soundness of the regression argument. The regression argument makes the assumption that the justification for a proposition takes the form of another proposition: P" justifies P', which in turn justifies P. For coherentism, justification is a holistic process. Inferential justification for the belief that P is nonlinear. This means that P" and P' are not epistemically prior to P. Rather, the beliefs that P", P', and P work together to achieve epistemic justification. Catherine Elgin has expressed the same point differently, arguing that beliefs must be "mutually consistent, cotenable, and supportive. That is, the components must be reasonable in light of one another. Since both cotenability and supportiveness are matters of degree, coherence is too." [15] Usually the system of belief is taken to be the complete set of beliefs of the individual or group, that is, their theory of the world.

It is necessary for coherentism to explain in some detail what it means for a system to be coherent. At the least, coherence must include logical consistency. It also usually requires some degree of integration of the various components of the system. A system that contains more than one unrelated explanation of the same phenomenon is not as coherent as one that uses only one explanation, all other things being equal. Conversely, a theory that explains divergent phenomena using unrelated explanations is not as coherent as one that uses only one explanation for those divergent phenomena. These requirements are variations on Occam's razor. The same points can be made more formally using Bayesian statistics. Finally, the greater the number of phenomena explained by the system, the greater its coherence.

Problems for coherentism

A problem coherentism has to face is the plurality objection. There is nothing within the definition of coherence that makes it impossible for two entirely different sets of beliefs to be internally coherent. Thus there might be several such sets. But if one supposes—in line with the principle of non-contradiction—that there can only be one complete set of truths, coherentism must therefore resolve internally that these systems are not contradictory, by establishing what is meant by truth. At this point, Coherence could be faulted for adopting its own variation of dogmatic foundationalism by arbitrarily selecting truth values. Coherentists must argue that their truth-values are not arbitrary for provable reasons.

A second objection also emerges, the finite problem: that arbitrary, ad hoc relativism could reduce statements of relatively insignificant value to non-entities during the process of establishing universalism or absoluteness. This might result in a totally flat truth-theoretic framework, or even arbitrary truth values. Coherentists generally solve this by adopting a metaphysical condition of universalism, sometimes leading to materialism, or by arguing that relativism is trivial.

However, metaphysics poses another problem, the problem of the stowaway argument that might carry epistemological implications. However, a coherentist might say that if the truth conditions of the logic hold, then there will be no problem regardless of any additional conditions that happen to be true. Thus, the stress is on making the theory valid within the set, and also verifiable.

A number of philosophers have raised concerns over the link between intuitive notions of coherence that form the foundation of epistemic forms of coherentism and some formal results in Bayesian probability. This is an issue raised by Luc Bovens and Stephen Hartmann in the form of 'impossibility' results, [16] and by Erik J. Olsson. [17] Attempts have been made to construct a theoretical account of the coherentist intuition. [18]

See also

Epistemological theories

Theories of truth

Related Research Articles

Foundationalism concerns philosophical theories of knowledge resting upon justified belief, or some secure foundation of certainty such as a conclusion inferred from a basis of sound premises. The main rival of the foundationalist theory of justification is the coherence theory of justification, whereby a body of knowledge, not requiring a secure foundation, can be established by the interlocking strength of its components, like a puzzle solved without prior certainty that each small region was solved correctly.

The regress argument is a problem in epistemology and, in general, a problem in any situation where a statement has to be justified.

The Gettier problem, in the field of epistemology, is a landmark philosophical problem concerning our understanding of descriptive knowledge. Attributed to American philosopher Edmund Gettier, Gettier-type counterexamples challenge the long-held justified true belief (JTB) account of knowledge. The JTB account holds that knowledge is equivalent to justified true belief; if all three conditions are met of a given claim, then we have knowledge of that claim. In his 1963 three-page paper titled "Is Justified True Belief Knowledge?", Gettier attempts to illustrate by means of two counterexamples that there are cases where individuals can have a justified, true belief regarding a claim but still fail to know it because the reasons for the belief, while justified, turn out to be false. Thus, Gettier claims to have shown that the JTB account is inadequate; that it does not account for all of the necessary and sufficient conditions for knowledge.

In philosophy, a distinction is often made between two different kinds of knowledge: knowledge by acquaintance and knowledge by description. Knowledge by acquaintance is obtained through a direct causal (experience-based) interaction between a person and the object that that person is perceiving.

Evidentialism is a thesis in epistemology which states that one is justified to believe something if and only if that person has evidence which supports his or her belief. Evidentialism is therefore a thesis about which beliefs are justified and which are not.

Virtue epistemology is a contemporary philosophical approach to epistemology that stresses the importance of intellectual, and specifically epistemic virtues. A distinguishing factor of virtue theories is that they use for the evaluation of knowledge the properties of the persons who hold beliefs in addition to or instead of the properties of propositions and beliefs. Some advocates of virtue epistemology claim to more closely follow theories of virtue ethics, while others see only a looser analogy between virtue in ethics and virtue in epistemology.

Reformed epistemology

In the philosophy of religion, Reformed epistemology is a school of philosophical thought concerning the nature of knowledge (epistemology) as it applies to religious beliefs. The central proposition of Reformed epistemology is that beliefs can be justified by more than evidence alone, contrary to the positions of evidentialism, which argues that while belief other than through evidence may be beneficial, it violates some epistemic duty. Central to Reformed epistemology is the proposition that belief in God may be "properly basic" and not need to be inferred from other truths to be rationally warranted. William Lane Craig describes Reformed epistemology as "One of the most significant developments in contemporary Religious Epistemology ... which directly assaults the evidentialist construal of rationality."

Naturalized epistemology, coined by W. V. O. Quine, is a collection of philosophic views concerned with the theory of knowledge that emphasize the role of natural scientific methods. This shared emphasis on scientific methods of studying knowledge shifts focus to the empirical processes of knowledge acquisition and away from many traditional philosophical questions. There are noteworthy distinctions within naturalized epistemology. Replacement naturalism maintains that traditional epistemology should be abandoned and replaced with the methodologies of the natural sciences. The general thesis of cooperative naturalism is that traditional epistemology can benefit in its inquiry by using the knowledge we have gained from the cognitive sciences. Substantive naturalism focuses on an asserted equality of facts of knowledge and natural facts.

Laurence BonJour is an American philosopher and Emeritus of Philosophy at the University of Washington.

Keith Lehrer is Regent's Professor emeritus of Philosophy at the University of Arizona and a Research Professor of Philosophy at the University of Miami in Florida, where he spends half of each academic year.

Broadly speaking, fallibilism is the philosophical claim that no belief can have justification which guarantees the truth of the belief. However, not all fallibilists believe that fallibilism extends to all domains of knowledge.

In epistemology, phenomenal conservatism (PC) holds that it is reasonable to assume that things are as they appear, except when there are positive grounds for doubting this.

Münchhausen trilemma A thought experiment used to demonstrate the impossibility of proving any truth

In epistemology, the Münchhausen trilemma is a thought experiment used to demonstrate the impossibility of proving any truth, even in the fields of logic and mathematics. If it is asked how any knowledge is known to be true, proof may be provided. Yet that same question can be asked of the proof, and any subsequent proof. The Münchhausen trilemma is that there are only three options when providing proof in this situation:

Infinitism is the view that knowledge may be justified by an infinite chain of reasons. It belongs to epistemology, the branch of philosophy that considers the possibility, nature, and means of knowledge.

Outline of epistemology

The following outline is provided as an overview of and topical guide to epistemology:

In epistemology, foundherentism is a theory of justification that combines elements from the two rival theories addressing infinite regress, foundationalism prone to arbitrariness, and coherentism prone to circularity.

Epistemology or theory of knowledge is the branch of philosophy concerned with the nature and scope (limitations) of knowledge. It addresses the questions "What is knowledge?", "How is knowledge acquired?", "What do people know?", "How do we know what we know?", and "Why do we know what we know?". Much of the debate in this field has focused on analyzing the nature of knowledge and how it relates to similar notions such as truth, belief, and justification. It also deals with the means of production of knowledge, as well as skepticism about different knowledge claims.

In epistemology, criteria of truth are standards and rules used to judge the accuracy of statements and claims. They are tools of verification. Understanding a philosophy's criteria of truth is fundamental to a clear evaluation of that philosophy. This necessity is driven by the varying, and conflicting, claims of different philosophies. The rules of logic have no ability to distinguish truth on their own. An individual must determine what standards distinguish truth from falsehood. Not all criteria are equally valid. Some standards are sufficient, while others are questionable.

References

  1. 1 2 3 4 5 6 The Coherence Theory of Truth (Stanford Encyclopedia of Philosophy)
  2. 1 2 Coherentist Theories of Epistemic Justification (Stanford Encyclopedia of Philosophy)
  3. Paul K. Moser (1986), "Epistemic Coherentism and the Isolation Objection", Grazer Philosophische Studien 27:83–99.
  4. Klein, P. D. (2007). Human Knowledge and the Infinite Progress of Reasoning. Philosophical Studies, 134 (1), 1-17.
  5. Lewis, David K. Counterfactuals. Wiley-Blackwell, 2001.
  6. Ángel Garrido, Urszula Wybraniec-Skardowska (eds.), The Lvov-Warsaw School. Past and Present, Birkhäuser, 2018, p. 510.
  7. Forrai, G. Reference, Truth, and Conceptual Schemes. Synthese Library.
  8. Elizabeth Millan, Friedrich Schlegel and the Emergence of Romantic Philosophy, SUNY Press, 2012, p. 49.
  9. Harold Henry Joachim (1868—1938) (Internet Encyclopedia of Philosophy)
  10. The Correspondence Theory of Truth (Stanford Encyclopedia of Philosophy)
  11. Asko Nivala, The Romantic Idea of the Golden Age in Friedrich Schlegel's Philosophy of History, Routledge, 2017, p. 23.
  12. James Kreines, Reason in the World: Hegel's Metaphysics and Its Philosophical Appeal, Oxford University Press, 2015, p. 21.
  13. Coherentism in Epistemology (Internet Encyclopedia of Philosophy)
  14. Otto Neurath (Stanford Encyclopedia of Philosophy) (Stanford Encyclopedia of Philosophy)
  15. Elgin, Catherine Z. (2005.) "Non-foundationalist Epistemology: Holism, Coherence, and Tenability." In Matthias Steup and Ernest Sosa. (Eds.) Contemporary Debates in Epistemology. Malden: Blackwell Publishing, 156 – 167.
  16. Luc Bovens (2003), Bayesian epistemology, Oxford: Clarendon, ISBN   0-19-926975-0, OCLC   53393352, 0199269750
  17. Erik J. Olsson (2005), Against coherence, Oxford: Oxford University Press, ISBN   0-19-927999-3, 0199279993
  18. "Why Does Coherence Appear Truth-Conducive?". Synthese. 157 (3): 361–372. 2007. doi:10.1007/s11229-006-9062-8. JSTOR   27653566.

Bibliography