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EPISTEMOLOGY (/ᵻˌpɪstᵻˈmɒlədʒi/ ( listen ); from Greek ἐπιστήμη, epistēmē, meaning 'knowledge', and λόγος, logos , meaning 'logical discourse') is the branch of philosophy concerned with the theory of knowledge .
The term 'Epistemology' was first used by Scottish philosopher James Frederick Ferrier in 1854. However, according to Brett Warren, King James VI of Scotland had previously personified this philosophical concept as the character EPISTEMON in 1591.
* 1 Epistemon
* 3.4 Gettier problem
* 3.4.1 Responses to Gettier
* 22.214.171.124 Infallibilism, indefeasibility * 126.96.36.199 Reliabilism * 188.8.131.52 Other responses
* 3.5 Externalism and internalism * 3.6 Value problem
* 4 Acquiring knowledge
A priori and a posteriori knowledge
* 4.3 Branches or schools of thought
* 4.4 Regress problem
* 4.4.1 Response to the regress problem
* 5 Indian pramana * 6 Skepticism
* 7 See also
* 7.1 On * 7.2 On Wikibooks
* 8 Notes * 9 References * 10 Works cited * 11 External links
Main article: Daemonologie
In a philosophical dialogue, King James VI of Scotland penned the character Epistemon as the personification of a philosophical concept to debate on arguments of whether the ancient religious perceptions of witchcraft should be punished in a politically fueled Christian society. The arguments King James poses, through the character Epistemon, are based on ideas of theological reasoning regarding society's belief, as his opponent Philomathes takes a philosophical stance on society's legal aspects but seeks to obtain greater knowledge from Epistemon, whose name is Greek for scientist. This philosophical approach signified a Philomath seeking to obtain greater knowledge through epistemology with the use of theology. The dialogue was used by King James to educate society on various concepts including the history and etymology of the subjects debated.
The word epistemology is derived from the ancient Greek epistēmē meaning "knowledge" and the suffix -logy, meaning "logical discourse " (derived from the Greek word logos meaning "discourse"). J.F. Ferrier coined epistemology on the model of 'ontology ', to designate that branch of philosophy which aims to discover the meaning of knowledge, and called it the 'true beginning' of philosophy. The word is equivalent to the concept Wissenschaftslehre, which was used by German philosophers Johann Fichte and Bernard Bolzano for different projects before it was taken up again by Husserl . French philosophers then gave the term épistémologie a narrower meaning as 'theory of knowledge .' E.g., Émile Meyerson opened his Identity and Reality, written in 1908, with the remark that the word 'is becoming current' as equivalent to 'the philosophy of the sciences.'
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In mathematics, it is known that 2 + 2 = 4, but there is also knowing how to add two numbers, and knowing a person (e.g., oneself), place (e.g., one's hometown), thing (e.g., cars), or activity (e.g., addition). Some philosophers think there is an important distinction between "knowing that" (know a concept), "knowing how" (understand an operation), and "acquaintance-knowledge" (know by relation), with epistemology being primarily concerned with the first of these.
While these distinctions are not explicit in English, they are defined explicitly in other languages (N.B. some languages related to English have been said to retain these verbs, e.g. Scots : "wit" and "ken"). In French, Portuguese, Spanish, German and Dutch to know (a person) is translated using connaître, conhecer, conocer and kennen respectively, whereas to know (how to do something) is translated using savoir, saber and weten. Modern Greek has the verbs γνωρίζω (gnorízo) and ξέρω (kséro). Italian has the verbs conoscere and sapere and the nouns for knowledge are conoscenza and sapienza. German has the verbs wissen and kennen. Wissen implies knowing a fact, kennen implies knowing in the sense of being acquainted with and having a working knowledge of; there is also a noun derived from kennen, namely Erkennen, which has been said to imply knowledge in the form of recognition or acknowledgment. The verb itself implies a process: you have to go from one state to another, from a state of "not-erkennen" to a state of true erkennen. This verb seems to be the most appropriate in terms of describing the "episteme" in one of the modern European languages, hence the German name "Erkenntnistheorie". The theoretical interpretation and significance of these linguistic issues remains controversial.
In his paper On Denoting and his later book Problems of Philosophy Bertrand Russell stressed the distinction between "knowledge by description " and "knowledge by acquaintance ". Gilbert Ryle is also credited with stressing the distinction between knowing how and knowing that in The Concept of Mind . In Personal Knowledge, Michael Polanyi argues for the epistemological relevance of knowledge how and knowledge that; using the example of the act of balance involved in riding a bicycle , he suggests that the theoretical knowledge of the physics involved in maintaining a state of balance cannot substitute for the practical knowledge of how to ride, and that it is important to understand how both are established and grounded. This position is essentially Ryle's, who argued that a failure to acknowledge the distinction between knowledge that and knowledge how leads to infinite regress .
In recent times, epistemologists including (Sosa , Greco , Kvanvig , Zagzebski ) and Duncan Pritchard have argued that epistemology should evaluate people's "properties" (i.e., intellectual virtues) and not just the properties of propositions or of propositional mental attitudes.
Main article: Belief
In common speech, a "statement of belief" is typically an expression of faith or trust in a person, power or other entity—while it includes such traditional views, epistemology is also concerned with what we believe. This includes 'the' truth, and everything else we accept as 'true' for ourselves from a cognitive point of view.
Whether someone's belief is true is not a prerequisite for (its) belief. On the other hand, if something is actually known, then it categorically cannot be false. For example, if a person believes that a bridge is safe enough to support him, and attempts to cross it, but the bridge then collapses under his weight, it could be said that he believed that the bridge was safe but that his belief was mistaken. It would not be accurate to say that he knew that the bridge was safe, because plainly it was not. By contrast, if the bridge actually supported his weight, then he might say that he had believed that the bridge was safe, whereas now, after proving it to himself (by crossing it), he knows it was safe.
Epistemologists argue over whether belief is the proper truth-bearer . Some would rather describe knowledge as a system of justified true propositions , and others as a system of justified true sentences. Plato, in his Gorgias , argues that belief is the most commonly invoked truth-bearer. See also: Criteria of truth
In the Theaetetus ,
The definition of knowledge as justified true belief was widely accepted until the 1960s. At this time, a paper written by the American philosopher Edmund Gettier provoked major widespread discussion. (See theories of justification for other views on the idea.)
Edmund Gettier is best known for a short paper entitled 'Is Justified True Belief Knowledge?' published in 1963, which called into question the theory of knowledge that had been dominant among philosophers for thousands of years. This in turn called into question the actual value of philosophy if such an obvious and easy counterexample to a major theory could exist without anyone noticing it for thousands of years. In a few pages, Gettier argued that there are situations in which one's belief may be justified and true, yet fail to count as knowledge. That is, Gettier contended that while justified belief in a true proposition is necessary for that proposition to be known, it is not sufficient. As in the diagram, a true proposition can be believed by an individual (purple region) but still not fall within the "knowledge" category (yellow region).
According to Gettier, there are certain circumstances in which one does not have knowledge, even when all of the above conditions are met. Gettier proposed two thought experiments , which have come to be known as "Gettier cases", as counterexamples to the classical account of knowledge. One of the cases involves two men, Smith and Jones, who are awaiting the results of their applications for the same job. Each man has ten coins in his pocket. Smith has excellent reasons to believe that Jones will get the job and, furthermore, knows that Jones has ten coins in his pocket (he recently counted them). From this Smith infers, "the man who will get the job has ten coins in his pocket." However, Smith is unaware that he also has ten coins in his own pocket. Furthermore, Smith, not Jones, is going to get the job. While Smith has strong evidence to believe that Jones will get the job, he is wrong. Smith has a justified true belief that the man who will get the job has ten coins in his pocket; however, according to Gettier, Smith does not know that the man who will get the job has ten coins in his pocket, because Smith's belief is "...true by virtue of the number of coins in Jones's pocket, while Smith does not know how many coins are in Smith's pocket, and bases his belief...on a count of the coins in Jones's pocket, whom he falsely believes to be the man who will get the job." (see p. 122.) These cases fail to be knowledge because the subject's belief is justified, but only happens to be true by virtue of luck. In other words, he made the correct choice (in this case predicting an outcome) for the wrong reasons. This example is similar to those often given when discussing belief and truth, wherein a person's belief of what will happen can coincidentally be correct without his or her having the actual knowledge to base it on.
Responses To Gettier
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The responses to Gettier have been varied. Usually, they have involved substantial attempts to provide a definition of knowledge different from the classical one, either by recasting knowledge as justified true belief with some additional fourth condition, or proposing a completely new set of conditions, disregarding the classical ones entirely.
In one response to Gettier, the American philosopher Richard Kirkham has argued that the only definition of knowledge that could ever be immune to all counterexamples is the infallibilist one. To qualify as an item of knowledge, goes the theory, a belief must not only be true and justified, the justification of the belief must necessitate its truth. In other words, the justification for the belief must be infallible.
Yet another possible candidate for the fourth condition of knowledge is indefeasibility. Defeasibility theory maintains that there should be no overriding or defeating truths for the reasons that justify one's belief. For example, suppose that person S believes he saw Tom Grabit steal a book from the library and uses this to justify the claim that Tom Grabit stole a book from the library. A possible defeater or overriding proposition for such a claim could be a true proposition like, "Tom Grabit's identical twin Sam is currently in the same town as Tom." When no defeaters of one's justification exist, a subject would be epistemologically justified.
The Indian philosopher B. K. Matilal has drawn on the Navya-Nyāya
fallibilism tradition to respond to the Gettier problem.
Main article: Reliabilism
Reliabilism has been a significant line of response to the Gettier problem among philosophers, originating with work by Alvin Goldman in the 1960s. According to reliabilism, a belief is justified (or otherwise supported in such a way as to count towards knowledge) only if it is produced by processes that typically yield a sufficiently high ratio of true to false beliefs. In other words, this theory states that a true belief counts as knowledge only if it is produced by a reliable belief-forming process. Examples of reliable processes include: standard perceptual processes, remembering, good reasoning, and introspection.
Reliabilism has been challenged by Gettier cases. Another argument that challenges reliabilism, like the Gettier cases (although it was not presented in the same short article as the Gettier cases), is the case of Henry and the barn façades. In the thought experiment, a man, Henry, is driving along and sees a number of buildings that resemble barns. Based on his perception of one of these, he concludes that he has just seen barns. While he has seen one, and the perception he based his belief that the one he saw was of a real barn, all the other barn -like buildings he saw were façades. Theoretically, Henry does not know that he has seen a barn, despite both his belief that he has seen one being true and his belief being formed on the basis of a reliable process (i.e. his vision), since he only acquired his true belief by accident.
Robert Nozick has offered the following definition of knowledge: S knows that P if and only if:
* P; * S believes that P; * if P were false, S would not believe that P; * if P were true, S would believe that P.
Nozick argues that the third of these conditions serves to address cases of the sort described by Gettier. Nozick further claims this condition addresses a case of the sort described by D. M. Armstrong : A father believes his daughter innocent of committing a particular crime, both because of faith in his baby girl and (now) because he has seen presented in the courtroom a conclusive demonstration of his daughter's innocence. His belief via the method of the courtroom satisfies the four subjunctive conditions, but his faith-based belief does not. If his daughter were guilty, he would still believe her innocent, on the basis of faith in his daughter; this would violate the third condition.
The British philosopher Simon Blackburn has criticized this formulation by suggesting that we do not want to accept as knowledge beliefs, which, while they "track the truth" (as Nozick's account requires), are not held for appropriate reasons. He says that "we do not want to award the title of knowing something to someone who is only meeting the conditions through a defect, flaw, or failure, compared with someone else who is not meeting the conditions." In addition to this, externalist accounts of knowledge, such as Nozick's, are often forced to reject closure in cases where it is intuitively valid.
Timothy Williamson has advanced a theory of knowledge according to
which knowledge is not justified true belief plus some extra
condition(s), but primary. In his book
EXTERNALISM AND INTERNALISM
Main article: Internalism and externalism
A central debate about the nature of justification is a debate between epistemological externalists on the one hand, and epistemological internalists on the other.
Externalists hold that factors deemed "external", meaning outside of the psychological states of those who gain knowledge, can be conditions of justification. For example, an externalist response to the Gettier problem is to say that, in order for a justified true belief to count as knowledge, there must be a link or dependency between the belief and the state of the external world. Usually this is understood to be a causal link. Such causation, to the extent that it is "outside" the mind, would count as an external, knowledge-yielding condition. Internalists, on the other hand, assert that all knowledge-yielding conditions are within the psychological states of those who gain knowledge.
Though unfamiliar with the internalist/externalist debate himself,
many point to
We generally assume that knowledge is more valuable than mere true
belief. If so, what is the explanation? A formulation of the value
problem in epistemology first occurs in
The problem is to identify what (if anything) makes knowledge more valuable than mere true belief, or that makes knowledge more valuable than a more minimal conjunction of its components, such as justification, safety, sensitivity, statistical likelihood, and anti-Gettier conditions, on a particular analysis of knowledge that conceives of knowledge as divided into components (to which knowledge-first epistemological theories, which posit knowledge as fundamental, are notable exceptions). The value problem reemerged in the philosophical literature on epistemology in the twenty-first century following the rise of virtue epistemology in the 1980s, partly because of the obvious link to the concept of value in ethics.
The value problem has been presented as an argument against epistemic reliabilism by philosophers including Linda Zagzebski , Wayne Riggs and Richard Swinburne . Zagzebski analogizes the value of knowledge to the value of espresso produced by an espresso maker: "The liquid in this cup is not improved by the fact that it comes from a reliable espresso maker. If the espresso tastes good, it makes no difference if it comes from an unreliable machine." For Zagzebski, the value of knowledge deflates to the value of mere true belief. She assumes that reliability in itself has no value or disvalue, but Goldman and Olsson disagree. They point out that Zagzebski's conclusion rests on the assumption of veritism: all that matters is the acquisition of true belief. To the contrary, they argue that a reliable process for acquiring a true belief adds value to the mere true belief by making it more likely that future beliefs of a similar kind will be true. By analogy, having a reliable espresso maker that produced a good cup of espresso would be more valuable than having an unreliable one that luckily produced a good cup because the reliable one would more likely produce good future cups compared to the unreliable one.
The value problem is important to assessing the adequacy of theories of knowledge that conceive of knowledge as consisting of true belief and other components. According to Kvanvig , an adequate account of knowledge should resist counterexamples and allow an explanation of the value of knowledge over mere true belief. Should a theory of knowledge fail to do so, it would prove inadequate.
One of the more influential responses to the problem is that knowledge is not particularly valuable and is not what ought to be the main focus of epistemology. Instead, epistemologists ought to focus on other mental states, such as understanding. Advocates of virtue epistemology have argued that the value of knowledge comes from an internal relationship between the knower and the mental state of believing.
A PRIORI AND A POSTERIORI KNOWLEDGE
Main article: A priori and a posteriori
The nature of this distinction has been disputed by various philosophers; however, the terms may be roughly defined as follows:
* A priori knowledge is knowledge that is known independently of experience (that is, it is non-empirical, or arrived at beforehand, usually by reason). It will henceforth be acquired through anything that is independent from experience. * A posteriori knowledge is knowledge that is known by experience (that is, it is empirical, or arrived at afterward).
A priori knowledge is a way of gaining knowledge without the need of experience. In Bruce Russell's article "A Priori Justification and Knowledge" he says that it is "knowledge based on a priori justification," (1) which relies on intuition and the nature of these intuitions. A priori knowledge is often contrasted with posteriori knowledge, which is knowledge gained by experience. A way to look at the difference between the two is through an example. Bruce Russell gives two propositions in which the reader decides which one he believes more. Option A: All crows are birds. Option B: All crows are black. If you believe option A, then you are a priori justified in believing it because you don't have to see a crow to know it's a bird. If you believe in option B, then you are posteriori justified to believe it because you have seen many crows therefore knowing they are black. He goes on to say that it doesn't matter if the statement is true or not, only that if you believe in one or the other that matters.
The idea of a priori knowledge is that it is based on intuition or rational insights. Laurence BonJour says in his article "The Structure of Empirical Knowledge", that a "rational insight is an immediate, non-inferential grasp, apprehension or 'seeing' that some proposition is necessarily true." (3) Going back to the crow example, by Laurence BonJour's definition the reason you would believe in option A is because you have an immediate knowledge that a crow is a bird, without ever experiencing one.
Evolutionary psychology takes a novel approach to the problem. It says that there is an innate predisposition for certain types of learning. "Only small parts of the brain resemble a tabula rasa ; this is true even for human beings. The remainder is more like an exposed negative waiting to be dipped into a developer fluid"
The American philosopher W. V. O. Quine , in his Two Dogmas of Empiricism , famously challenged the distinction, arguing that the two have a blurry boundary. Some contemporary philosophers have offered more sustainable accounts of the distinction.
BRANCHES OR SCHOOLS OF THOUGHT
The historical study of philosophical epistemology is the historical study of efforts to gain philosophical understanding or knowledge of the nature and scope of human knowledge. Since efforts to get that kind of understanding have a history, the questions philosophical epistemology asks today about human knowledge are not necessarily the same as they once were. But that does not mean that philosophical epistemology is itself a historical subject, or that it pursues only or even primarily historical understanding.
In philosophy, empiricism is generally a theory of knowledge focusing on the role of experience, especially experience based on perceptual observations by the senses . Certain forms treat all knowledge as empirical, while some regard disciplines such as mathematics and logic as exceptions.
There are many variants of empiricism, positivism , realism and common sense being among the most commonly expounded. But central to all empiricist epistemologies is the notion of the epistemologically privileged status of sense data .
Many idealists believe that knowledge is primarily (at least in some areas) acquired by a priori processes or is innate —for example, in the form of concepts not derived from experience. The relevant theoretical processes often go by the name "intuition ". The relevant theoretical concepts may purportedly be part of the structure of the human mind (as in Kant 's theory of transcendental idealism ), or they may be said to exist independently of the mind (as in Plato's theory of Forms ).
Main article: Rationalism
By contrast with empiricism and idealism, which centres around the epistemologically privileged status of sense data (empirical) and the primacy of Reason (theoretical) respectively, modern rationalism adds a third 'system of thinking', (as Gaston Bachelard has termed these areas) and holds that all three are of equal importance: The empirical, the theoretical and the abstract. For Bachelard, rationalism makes equal reference to all three systems of thinking.
Constructivism is a view in philosophy according to which all "knowledge is a compilation of human-made constructions", "not the neutral discovery of an objective truth". Whereas objectivism is concerned with the "object of our knowledge", constructivism emphasises "how we construct knowledge". Constructivism proposes new definitions for knowledge and truth that form a new paradigm , based on inter-subjectivity instead of the classical objectivity , and on viability instead of truth. Piagetian constructivism, however, believes in objectivity—constructs can be validated through experimentation. The constructivist point of view is pragmatic; as Vico said: "The norm of the truth is to have made it."
Main article: Regress argument
The regress problem is the problem of providing a complete logical
foundation for human knowledge. The traditional way of supporting a
rational argument is to appeal to other rational arguments, typically
using chains of reason and rules of logic. A classic example that goes
As John Pollock stated:
... to justify a belief one must appeal to a further justified belief. This means that one of two things can be the case. Either there are some beliefs that we can be justified for holding, without being able to justify them on the basis of any other belief, or else for each justified belief there is an infinite regress of (potential) justification . On this theory there is no rock bottom of justification. Justification just meanders in and out through our network of beliefs, stopping nowhere.
The apparent impossibility of completing an infinite chain of
reasoning is thought by some to support skepticism . It is also the
impetus for Descartes' famous dictum:
I think, therefore I am .
Response To The Regress Problem
Many epistemologists studying justification have attempted to argue for various types of chains of reasoning that can escape the regress problem.
Foundationalists respond to the regress problem by asserting that certain "foundations" or "basic beliefs" support other beliefs but do not themselves require justification from other beliefs. These beliefs might be justified because they are self-evident, infallible, or derive from reliable cognitive mechanisms. Perception, memory, and a priori intuition are often considered to be possible examples of basic beliefs.
The chief criticism of foundationalism is that if a belief is not supported by other beliefs, accepting it may be arbitrary or unjustified.
Another response to the regress problem is coherentism , which is the rejection of the assumption that the regress proceeds according to a pattern of linear justification. To avoid the charge of circularity, coherentists hold that an individual belief is justified circularly by the way it fits together (coheres) with the rest of the belief system of which it is a part. This theory has the advantage of avoiding the infinite regress without claiming special, possibly arbitrary status for some particular class of beliefs. Yet, since a system can be coherent while also being wrong, coherentists face the difficulty of ensuring that the whole system corresponds to reality. Additionally, most logicians agree that any argument that is circular is trivially valid. That is, to be illuminating, arguments must be linear with conclusions that follow from stated premises.
However, Warburton writes in 'Thinking from A to Z', "Circular arguments are not invalid; in other words, from a logical point of view there is nothing intrinsically wrong with them. However, they are, when viciously circular, spectacularly uninformative. (Warburton 1996)."
A position known as "foundherentism ", advanced by Susan Haack , is meant to be a unification of foundationalism and coherentism. One component of this theory is what is called the "analogy of the crossword puzzle." Whereas, for example, infinitists regard the regress of reasons as "shaped" like a single line, Susan Haack has argued that it is more like a crossword puzzle, with multiple lines mutually supporting each other.
An alternative resolution to the regress problem is known as "infinitism ". Infinitists take the infinite series to be merely potential, in the sense that an individual may have indefinitely many reasons available to them, without having consciously thought through all of these reasons when the need arises. This position is motivated in part by the desire to avoid what is seen as the arbitrariness and circularity of its chief competitors, foundationalism and coherentism.
Main article: Pramana
Indian philosophical schools such as the Hindu
The theory of knowledge of the
The main Jain contribution to epistemology has been their theory of
"many sided-ness" or "multi-perspectivism" (
Main article: Philosophical skepticism
Skepticism is a position that questions the validity of some or all
of human knowledge.
Skepticism does not refer to any one specific
school of philosophy, rather it is a thread that runs through many
philosophical discussions of epistemology. The first well known Greek
Foundationalism and the other responses to the regress problem are
essentially defenses against skepticism. Similarly, the pragmatism of
For a topical guide to this subject, see Outline of epistemology .
* Gödel\'s incompleteness theorems
Methods of obtaining knowledge
Monopolies of knowledge
* Thierry Dugnolle, Handbook of epistemology
* ^ J. F. Ferrier (1854) Institutes of Metaphysic: The
* ^ Porter, Noah , ed. (1913). "Epistemology". Webster\'s Revised
G & C. Merriam Co. p. 501. Archived from the
original on 15 October 2013. Retrieved 29 January 2014.
E*pis`te*mol"o*gy (?), n. The theory or science of the method or
grounds of knowledge.
* ^ Steup, Matthias . Zalta, Edward N. , ed. "Epistemology".
Stanford Encyclopedia of
* ^ Descartes, Rene (1985). Philosophical Writings of Rene
* Annis, David (1978). "A Contextualist
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