Suchergebnisse

"This is the first edited collection entirely dedicated to non-evidentialist epistemology or non-evidentialism-the controversial view that evidence is not required in order for doxastic attitudes to enjoy a positive epistemic status. Belief or acceptance can be epistemically justified, warranted, or rational without evidence. The volume is divided into three section: the first focuses on hinge epistemology, the second offers a critical reflection about evidentialist and non-evidentialist epistemologies, and the third explores extensions of non-evidentialism to the fields of social psychology, psychiatry, and mathematics"--

This collection of 19 chapters, all appearing in print here for the first time and written by an international team of established and emerging scholars, explores the place of intellectual virtues and vices in a social world. Relevant virtues include open-mindedness, curiosity, intellectual courage, diligence in inquiry, and the like. Relevant vices include dogmatism, need for immediate certainty, and gullibility and the like. The chapters are divided into four key sections: Foundational Issues; Individual Virtues; Collective Virtues; and Methods and Measurements. And the chapters explore the most salient questions in this areas of research, including: How are individual intellectual virtues and vices affected by their social contexts? Does being in touch with other open-minded people make us more open-minded? Conversely, does connection to other dogmatic people make us more dogmatic? Can groups possess virtues and vices distinct from those of their members? For instance, could a group of dogmatic individuals operate in an open-minded way despite the vices of its members? Each chapter receives commentary from two other authors in the volume, and each original author then replies to these commentaries. Together, the authors form part of a collective conversation about how we can know about what we know. In so doing, they not only theorize but enact social virtue epistemology.

In his Introduction to this Special Edition of Education Sciences, Andrew Stables points out that often, epistemological questions in education have been pursued in isolation from ethics and other social concerns. In part, this problem has been addressed by 'local' epistemologies—feminist,queer, post-colonial, postmodern and others—which try to establish how different knowledge can look when not grounded in presuppositions of consciousness, or rationality, or gender, colour, etc., all of which exclude and suppress that which they deem to be 'other'. However, perhaps it is not just these local knowledges that are excluded from epistemological work in education. Perhaps, remarkably, epistemological questions pursued in education are habitually carried out in isolation from education, as if education were nothing in its own right. This 'otherness' of education to philosophy in general, and to epistemology in particular, contributes to the latter often seeming to be nugatory with regard to the inequalities borne within modern social and political relations. With this is mind, the following contribution reflects not so much on the relation of epistemology and education, or on epistemology in education, but rather on epistemology as education. Primarily this concerns the question of how epistemology, the science of knowledge, can have knowledge of itself and of the educational significance carried in trying to do so. This challenge of epistemology as education commends epistemology to heed the Delphic maxim: know thyself. It is to these efforts that the following essay is directed.

There is a general presumption that epistemology does not have anything to do with wellbeing. In this paper I challenge these assumption, by examining the aftermath of the Gettier examples, the debate between internalism and externalism and the rise of virtue epistemology. In focusing on the epistemic agent as the locus of normativity, virtue epistemology allows one to ask questions about epistemic goods and their relationship to other kinds of good, including the good of the agent. Specifically it is argued that emotion has a positive role to play in epistemology, an example from Aquinas is used to illustrate this and to illustrate the different kinds of good involved in cognition.