Reliabilism

Last updated

Reliabilism, a category of theories in the philosophical discipline of epistemology, has been advanced as a theory both of justification and of knowledge. Process reliabilism has been used as an argument against philosophical skepticism, such as the brain in a vat thought experiment. [1] Process reliabilism is a form of epistemic externalism. [1]

Contents

Overview

A broadly reliabilist theory of knowledge is roughly as follows:

Given that p stands for any proposition (such as, the sky is blue), then one knows that p if and only if p is true, one believes that p is true, and one has arrived at the belief that p is true through some reliable process.

A broadly reliabilist theory of justified belief can be stated as follows:

One has a justified belief that p if, and only if, the belief is the result of a reliable process.

Moreover, a similar account can be given (and an elaborate version of this has been given by Alvin Plantinga) for such notions as 'warranted belief' or 'epistemically rational belief'.

Leading proponents of reliabilist theories of knowledge and justification have included Alvin Goldman, Marshall Swain, Kent Bach and more recently, Alvin Plantinga. Goldman's article "A Causal Theory of Knowing" (Journal of Philosophy, 64 (1967), pp. 357–372) is generally credited as being the first full treatment of the theory, though D. M. Armstrong is also regarded as an important source, and (according to Hugh Mellor) Frank Ramsey was the very first to state the theory, albeit in passing.

One classical or traditional analysis of 'knowledge' is justified true belief . In order to have a valid claim of knowledge for any proposition, one must be justified in believing "p" and "p" must be true. Since Gettier [2] proposed his counterexamples the traditional analysis has included the further claim that knowledge must be more than justified true belief. Reliabilist theories of knowledge are sometimes presented as an alternative to that theory: rather than justification, all that is required is that the belief be the product of a reliable process. But reliabilism need not be regarded as an alternative, but instead as a further explication of the traditional analysis. On this view, those who offer reliabilist theories of justification further analyze the 'justification' part of the traditional analysis of 'knowledge' in terms of reliable processes. Not all reliabilists agree with such accounts of justification, but some do.

Objections

Some find reliabilism of justification objectionable because it entails externalism, which is the view that one can have knowledge, or have a justified belief, despite not knowing (having "access" to) the evidence, or other circumstances, that make the belief justified. Most reliabilists maintain that a belief can be justified, or can constitute knowledge, even if the believer does not know about or understand the process that makes the belief reliable. In defending this view, reliabilists (and externalists generally) are apt to point to examples from simple acts of perception: if one sees a bird in the tree outside one's window and thereby gains the belief that there is a bird in that tree, one might not at all understand the cognitive processes that account for one's successful act of perception; nevertheless, it is the fact that the processes worked reliably that accounts for why one's belief is justified. In short, one finds one holds a belief about the bird, and that belief is justified if any is, but one is not acquainted at all with the processes that led to the belief that justified one's having it.

Another of the most common objections to reliabilism, made first to Goldman's reliable process theory of knowledge and later to other reliabilist theories, is the so-called generality problem. [3] For any given justified belief (or instance of knowledge), one can easily identify many different (concurrently operating) "processes" from which the belief results. My belief that there is a bird in the tree outside my window might be accorded a result of the process of forming beliefs on the basis of sense-perception, of visual sense-perception, of visual sense-perception through non-opaque surfaces in daylight, and so forth, down to a variety of different very specifically described processes. Some of these processes might be statistically reliable, while others might not. It would no doubt be better to say, in any case, that we are choosing not which process to say resulted in the belief, but instead how to describe the process, out of the many different levels of generality on which it can be accurately described.

An objection in a similar line was formulated by Stephen Stich in The Fragmentation of Reason. Reliabilism usually considers that for generating justified beliefs a process needs to be reliable in a set of relevant possible scenarios. However, according to Stich, these scenarios are chosen in a culturally biased manner. Stich does not defend any alternative theory of knowledge or justification, but instead argues that all accounts of normative epistemic terms are culturally biased and instead only a pragmatic account can be given.

Another objection to reliabilism is called the new evil demon problem. [4] The evil demon problem originally motivated skepticism, but can be repurposed to object to reliabilist accounts as follows: If our experiences are controlled by an evil demon, it may be the case that we believe ourselves to be doing things that we are not doing. However, these beliefs are clearly justified. Robert Brandom has called for a clarification of the role of belief in reliabilist theories. Brandom is concerned that unless the role of belief is stressed, reliabilism may attribute knowledge to things that would otherwise be considered incapable of possessing it. Brandom gives the example of a parrot that has been trained to consistently respond to red visual stimuli by saying 'that's red'. The proposition is true, the mechanism that produced it is reliable, but Brandom is reluctant to say that the parrot knows it is seeing red because he thinks it cannot believe that it is. For Brandom, beliefs pertain to concepts: without the latter there can be no former. Concepts are products of the 'game of giving and asking for reasons'. Hence, only those entities capable of reasoning, through language in a social context, can for Brandom believe and thus have knowledge. Brandom may be regarded as hybridising externalism and internalism, allowing knowledge to be accounted for by reliable external process so long as a knower possess some internal understanding of why the belief is reliable.

Related Research Articles

Epistemology is the branch of philosophy that examines the nature, origin, and limits of knowledge. Also called theory of knowledge, it explores different types of knowledge, such as propositional knowledge about facts, practical knowledge in the form of skills, and knowledge by acquaintance as a familiarity through experience. Epistemologists study the concepts of belief, truth, and justification to understand the nature of knowledge. To discover how knowledge arises, they investigate sources of justification, such as perception, introspection, memory, reason, and testimony.

Foundationalism concerns philosophical theories of knowledge resting upon non-inferential 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.

Internalism and externalism are two opposite ways of integration of explaining various subjects in several areas of philosophy. These include human motivation, knowledge, justification, meaning, and truth. The distinction arises in many areas of debate with similar but distinct meanings. Internal–external distinction is a distinction used in philosophy to divide an ontology into two parts: an internal part concerning observation related to philosophy, and an external part concerning question related to philosophy.

Justification is a property of beliefs that fulfill certain norms about what a person should believe. Epistemologists often identify justification as a component of knowledge distinguishing it from mere true opinion. They study the reasons why someone holds a belief. Epistemologists are concerned with various features of belief, which include the ideas of warrant, knowledge, rationality, and probability, among others.

<span class="mw-page-title-main">Edmund Gettier</span> American philosopher (1927–2021)

Edmund Lee Gettier III was an American philosopher at the University of Massachusetts Amherst. He is best known for his article written in 1963: "Is Justified True Belief Knowledge?", which has generated an extensive philosophical literature trying to respond to what became known as the Gettier problem.

<span class="mw-page-title-main">Knowledge</span> Awareness of facts or being competent

Knowledge is an awareness of facts, a familiarity with individuals and situations, or a practical skill. Knowledge of facts, also called propositional knowledge, is often characterized as true belief that is distinct from opinion or guesswork by virtue of justification. While there is wide agreement among philosophers that propositional knowledge is a form of true belief, many controversies focus on justification. This includes questions like how to understand justification, whether it is needed at all, and whether something else besides it is needed. These controversies intensified in the latter half of the 20th century due to a series of thought experiments called Gettier cases that provoked alternative definitions.

The Gettier problem, in the field of epistemology, is a landmark philosophical problem concerning the 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 because it does not account for all of the necessary and sufficient conditions for knowledge.

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 said belief. Evidentialism is, therefore, a thesis about which beliefs are justified and which are not.

<span class="mw-page-title-main">Virtue epistemology</span> Philosophical approach

Virtue epistemology is a current philosophical approach to epistemology that stresses the importance of intellectual and specifically epistemic virtues. Virtue epistemology evaluates knowledge according to the properties of the persons who hold beliefs in addition to or instead of the properties of the propositions and beliefs. Some advocates of virtue epistemology also adhere to theories of virtue ethics, while others see only loose analogy between virtue in ethics and virtue in epistemology.

<span class="mw-page-title-main">Reformed epistemology</span> School of philosophical thought

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 non-evidential belief 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 is a collection of philosophic views about the theory of knowledge that emphasize the role of natural scientific methods. This shared emphasis on scientific methods of studying knowledge shifts the focus of epistemology away from many traditional philosophical questions, and towards the empirical processes of knowledge acquisition. There are noteworthy distinctions within naturalized epistemology. Replacement naturalism maintains that we should abandon traditional epistemology and replace it 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 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.

<span class="mw-page-title-main">Alvin Goldman</span> American philosopher (1938–2024)

Alvin Ira Goldman was an American philosopher who was emeritus Board of Governors Professor of Philosophy and Cognitive Science at Rutgers University in New Jersey and a leading figure in epistemology.

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.

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

Epistemic closure is a property of some belief systems. It is the principle that if a subject knows , and knows that entails , then can thereby come to know . Most epistemological theories involve a closure principle and many skeptical arguments assume a closure principle.

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.

Formative epistemology is a collection of philosophic views concerned with the theory of knowledge that emphasize the role of natural scientific methods. According to formative epistemology, knowledge is gained through the imputation of thoughts from one human being to another in the societal setting. Humans are born without intrinsic knowledge and through their evolutionary and developmental processes gain knowledge from other human beings. Thus, according to formative epistemology, all knowledge is completely subjective and truth does not exist.

Jennifer. Nagel is a Canadian philosopher at the University of Toronto. Her research focuses on epistemology, philosophy of mind, and metacognition. She has also written on 17th century (Western) philosophy, especially John Locke and René Descartes.

Definitions of knowledge try to determine the essential features of knowledge. Closely related terms are conception of knowledge, theory of knowledge, and analysis of knowledge. Some general features of knowledge are widely accepted among philosophers, for example, that it constitutes a cognitive success or an epistemic contact with reality and that propositional knowledge involves true belief. Most definitions of knowledge in analytic philosophy focus on propositional knowledge or knowledge-that, as in knowing that Dave is at home, in contrast to knowledge-how (know-how) expressing practical competence. However, despite the intense study of knowledge in epistemology, the disagreements about its precise nature are still both numerous and deep. Some of those disagreements arise from the fact that different theorists have different goals in mind: some try to provide a practically useful definition by delineating its most salient feature or features, while others aim at a theoretically precise definition of its necessary and sufficient conditions. Further disputes are caused by methodological differences: some theorists start from abstract and general intuitions or hypotheses, others from concrete and specific cases, and still others from linguistic usage. Additional disagreements arise concerning the standards of knowledge: whether knowledge is something rare that demands very high standards, like infallibility, or whether it is something common that requires only the possession of some evidence.

References

  1. 1 2 DeRose, Keith (1999). "Responding to Skepticism". Archived from the original on 14 November 2000.
  2. ↑ Gettier, Edmund L. (1963). "Is Justified True Belief Knowledge?" (PDF). Analysis. 23 (6): 121–123. doi:10.1093/analys/23.6.121. JSTOR   3326922.
  3. ↑ Conee, E.; Feldman, R. (1998). "The Generality Problem for Reliabilism". Philosophical Studies. 89 (1): 1–29. doi:10.1023/A:1004243308503. JSTOR   4320806. S2CID   170425156.
  4. ↑ Comesaña, Juan (2002). "The Diagonal and the Demon" (PDF). Philosophical Studies. 110 (3): 249–266. doi:10.1023/a:1020656411534. S2CID   169069884. Archived from the original (PDF) on 2010-06-14.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.