Philosophy Publications and Drafts in Progress Online (see published papers only)
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Is Imagination A Priori? Draft of 21 July, 2009. Will be subsumed into a longer piece.
Sometimes, we come to new knowledge via imaginative processes; plausibly, sometimes, such imagination plays an indispensably warranting role. Is such a role for imagination inconsistent with the apriority of our new knowledge? Stephen Yablo has argued that a certain kind of imaginative engagement, ‘peeking’, is relevantly like reliance on perceptual experience, and thus precludes apriority. I argue that Yablo’s case against the apriority of peeking is not compelling.
Rational Imagination and Modal Knowledge, with Benjamin Jarvis. Version of 17 June, 2009. Under review.
How do we know what’s (metaphysically) possible and impossible? Kripke-Putnam considerations suggest that possibility is not merely a matter of (coherent) conceivability/imaginability. For example, we can coherently imagine that Hesperus and Phosphorus are distinct objects even though they are not possibly distinct. Despite this apparent problem, we suggest, nevertheless, that imagination plays an important role in an adequate modal epistemology. When we discover what is possible or what is impossible, we generally exploit important connections between what is possible and what we can coherently imagine.
Quantifiers, Knowledge, and Counterfactuals, forthcoming in Philosophy and Phenomenological Research.
Many of the motivations in favor of contextualism about knowledge apply also to a contextualist approach to counterfactuals. I motivate and articulate such an approach, in terms of the context-sensitive ‘all cases’, in the spirit of David Lewis’s contextualist view about knowledge. The resulting view explains intuitive data, resolves a puzzle parallel to the skeptical paradox, and renders safety and sensitivity, construed as counterfactuals, necessary conditions on knowledge.
Explaining Away Intuitions, Forthcoming in Studia Philosophica Estonica, special issue on intuitions.
What is it to ‘explain away’ an intuition? Philosophers often attempt to explain intuitions away, but it is often unclear what the success conditions for their project consist in. I attempt to articulate these conditions, using several philosophical case studies as guides. I will conclude that explaining away intuitions is a more difficult task than has sometimes been appreciated; I also suggest, however, that the importance of explaining away intuitions has often been exaggerated.
Quantifiers and Epistemic Contextualism, Version of 12 November 2009. Conditionally accepted in Philosophical Studies.
I defend a neo-Lewisean form of contextualism about knowledge attributions. Understanding the context-sensitivity of knowledge attributions in terms of the context-sensitivity of universal generalizations provides an appealing approach to knowledge. Among the virtues of this approach are solutions to the skeptical paradox and the Gettier problem. I respond to influential objections to Lewis’s account.
Knowing the Intuition and Knowing the Counterfactual, (2009) Philosophical Studies, 145(3), September 2009: 435-443. Please refer to published version here. For a Philosophical Studies book symposium on Timothy Williamson’s The Philosophy of Philosophy. See also Williamson’s response here.
I criticize Timothy Williamson’s characterization of thought experiments on which the central judgments are judgments of contingent counterfactuals. The fragility of these counterfactuals makes them too easily false, and too difficult to know.
Dreaming, with Ernest Sosa. Forthcoming in The Oxford Companion to Consciousness.
Thought-Experiment Intuitions and Truth in Fiction, with Benjamin Jarvis. (2009) Philosophical Studies 142 (2), January 2009: 221-246. Please refer to published version, available online here.
What sorts of things are the intuitions generated via thought experiment? Timothy Williamson has responded to naturalistic skeptics by arguing that thought-experiment intuitions are judgments of ordinary counterfactuals. On this view, the intuition is naturalistically innocuous, but it has a contingent content and could be known at best a posteriori. We suggest an alternative to Williamson’s account, according to which we apprehend thought-experiment intuitions through our grasp on truth in fiction. On our view, intuitions like the Gettier intuition are necessarily true and knowable a priori. Our view, like Williamson’s, avoids naturalistic skepticism.
Scepticism and the Imagination Model of Dreaming. (2008) The Philosophical Quarterly, 58 (232), July 2008: 519–527 doi:10.1111/j.1467-9213.2007.546.x Penultimate draft; please refer to published version, available online here.
Ernest Sosa has argued that the solution to dream skepticism lies in an understanding of dreams as imaginative experiences – when we dream, on this suggestion, we do not believe the contents of our dreams, but rather imagine them. Sosa rebuts skepticism thus: dreams don’t cause false beliefs, so my beliefs cannot be false, having been caused by dreams.
I argue that, even assuming that Sosa is correct about the nature of dreaming, belief in wakefulness on these grounds is epistemically irresponsible. The proper upshot of the imagination model, I suggest, is to recharacterize the way we think about dream skepticism: the skeptical threat is not, after all, that we have false beliefs. So even though dreams don’t involve false beliefs, they still pose a skeptical threat, which I elaborate.Intuitions and Begging the Question. Under Review. Version of 4 July, 2009.
What are philosophical intuitions? There is a tension between two intuitive criteria. On the one hand, many of our ordinary beliefs do not seem intuitively to be intuitions; this suggests a relatively restrictionist approach to intuitions. (A few attempts to restrict: intuitions must be noninferential, or have modal force, or abstract contents.) On the other hand, it is counterintuitive to deny a great many of our beliefs—including some that are inferential, transparently contingent, and about concrete things. This suggests a liberal conception of intuitions. I defend the liberal view from the objection that it faces intuitive counterexamples; central to the defense is a treatment of the pragmatics of ‘intuition’ language: we cite intuitions, instead of directly expressing our beliefs via assertion, when we are attempting to avoid begging questions against certain sorts of philosophical interlocutors.
Sosa on Virtues, Perception, and Intuition. Version of 19 January, 2009.
I critically evaluate Ernest Sosa’s (2007) contrast between intuitive justification and perceptual justification. I defend a competence-based approach to intuitive justification that is continuous with epistemic justification generally.
Who Needs Intuitions? Version of 7 September, 2008. Under review.
“Intuitions play critical evidential roles in philosophy.” This statement has air of truism about it; it is widely assumed, and occasionally explicitly argued, to be correct. It forms the basis of an influential series of challenges to traditional philosophical methodology; among these are a reliability challenge—’how can we explain how our intuitions are reliable guides to philosophical truth?’—and the experimentalist critique—’it is illegitimate to assume from the armchair that people really have the intuitions traditional methodology says they do; in fact, survey data indicates that they often don’t’.
I argue that this widespread assumption about the evidential role of intuitions is importantly ambiguous, and, in the sense that is relied upon for many such critiques, it is false. Philosophical evidence is not primarily psychological; traditional methodology does not require introspected premises of the form ‘I have the intuition that p’. In this matter, I agree with recent work by Timothy Williamson.
I examine three attempts to recast the experimentalist critique in terms that do not rely upon this false assumption about traditional methodology: the concepts we happen to have are arbitrary in a way undermining traditional methodology; empirical research undermines our confidence in our abilities to discern philosophical truths; general worries about the epistemology of disagreement, combined with experimental results, undermine traditional methodology. I suggest that all of these reformulated challenges can be met.
Dreaming and Imagination, (2009) Mind and Language, 24 (1), February 2009: 103-121. Please refer to published version, available online here.
I argue, on philosophical, psychological, and neurophysiological grounds, that contrary to an orthodox view, dreams do not typically involve misleading sensations and false beliefs. I am thus in partial agreement with Colin McGinn, who has argued that we do not have misleading sensory experience while dreaming, and partially in agreement with Ernest Sosa, who has argued that we do not form false beliefs while dreaming. Rather, on my view, dreams involve mental imagery and propositional imagination. I defend the imagination model of dreaming from some objections.
The Audacity of Hopeful Philosophical Appeals to Intuition, Version of 8 July, 2009. Under review.
According to some critics, traditional armchair philosophical methodology relies in an illicit way on intuitions. But the particular structure of the critique is not often carefully articulated—a significant omission, since some of the critics arguments for skepticism about philosophy threaten to generalize to skepticism in general. In a recent paper, Jonathan Weinberg has articulated a version of the critique that is sensitive to this worry: traditional philosophical methods are importantly flawed, Weinberg says, in that they are in a technical sense hopeless. I argue that Weinberg’s critique of traditional methods is insufficiently attentive to the practices in which philosophers actually engage. I will conclude, with reference to a number of philosophical case studies, that contrary to Weinberg’s claim, philosophical practices are rather hopeful indeed.