Internalism and the Meditations

Here's a Cartesian idea: there is special epistemic access to facts about our own subjective, internal experiences. Other knowledge we may have, like knowledge of the external world, must be derived from the more basic knowledge, which concerns the internal.

This is clearly something Descartes thinks, but is there an argument to that effect? I'd always thought he did; the Meditations offers something like this:

1. There are possible skeptical scenarios for beliefs about the external world
2. There are no possible skeptical scenarios for beliefs about the internal
3. Being such that there's no possible skeptical scenario for it is the marker of the kind of epistemic fundamentality in question; so
4. The internal, not the external, is what has the kind of epistemic fundamentality in question

Premise (3) is no doubt dubitable, but I'll decline from dubiting it at present. I want to get clearer about (1) and (2). What's it take to be a skeptical scenario with respect to some belief? It seems like maybe Descartes treats a skeptical scenario with respect to a given belief as a possible case where one is wrong about that belief, but things seem exactly the same. But if that's the working understanding of a skeptical scenario, then it looks like we're just assuming the kind of internalism I'm looking for justification for. Why should we think the key question, for whether a given scenario has skeptical implications, is whether things seem the same? It seems that one would only sign up to that criterion if one were already convinced that seemings are really epistemically important.

Note that a more neutral characterization of skeptical scenarios might have it that a skeptical scenario with respect to p is a possible case where one is wrong about p, even though one has all the same basic evidence. But putting things this way, premises (1) and (2) become much less obvious.

So I'm tempted to think there's not actually any pressure in favour of internalism in Descartes's reflections on skeptical scenarios; reflection on which kind of deception is and isn't possible might just amount to teasing out the internalist commitments one initially finds oneself with.

Goldberg on Gettier Cases and Internalism

Sanford Goldberg has an interesting new argument against mentalist internalism about justification in Analysis. I'm working on committing myself to an internalist approach to justification at the moment; Goldberg's new paper isn't enough to force me to reconsider.

The master argument of the paper, which Goldberg lays out quite succinctly, is this, which I quote:

P1. The property of being doxastically justified just is that property which turns true unGettiered belief into knowledge.

P2. No property that is internal in the Justification Internalist’s sense is the property which turns true unGettiered belief into knowledge.

Therefore

C. No property that is internal in the Justification Internalist’s sense is the property of being doxastically justified.

I think internalists have two fairly natural lines of defence. First, one might reject the very notion of some property that turns true unGettiered belief into knowledge, at least if we read 'turns into' in some kind of truth-making sort of way. No doubt there is in some weak sense a property P such that one has knowledge if and only if one has true belief, has P, and is not in a Gettier situation, but I see no reason to suppose that it will be a property any more interesting or natural than the disjunction, knows or false or Gettiered. (I rather suspect "Gettiered" itself can be understood at best conjunctively.) And I don't think there's any interesting sense in which this disjunction turns unGettiered true belief into knowledge.

In defence of this way of setting the issue up, Goldberg writes:

After all, ‘doxastic justification’ is a term of art, and so if we are to continue to use it, it must pick out something that is epistemically interesting. It picks out something epistemically interesting if P1 is true; but it is unclear whether it picks out something interesting if P1 is false. At a minimum, the burden of proof will be on those internalists who deny P1: if this is how they respond to the present argument, then we are owed an explanation of why we should care about the property of which the internalist is purporting to give us an account.

But there are other fairly natural reasons to care about justification available. For example, justification may be that property which permits knowledge, without being one that guarantees it.

The second way an internalist might resist Goldberg's argument is to reject the considerations he brings to bear in favor of his P2. He imagines someone in an evil demon situation who is an intrinsic duplicate of someone with a justified belief. Take her perceptual belief that p. Her belief must be justified, by the internalist's lights, but is not knowledge, since she is in an evil demon scenario. It is not knowledge, even if it happens to be true. This doesn't support the argument unless we can also establish that this is not a Gettier case; at the moment it rather looks like one. (She has misleading evidence for p, and reasonably forms the belief that p on that basis; it turns out that p happens to be true.)

To close off this avenue, Goldberg asks us to suppose that it is probable that our subjects beliefs are true, due to the machinations of the demon.

Still, it is easy to tell yet another variant of the Evil Demon case on which this move – to explain away the ‘no knowledge’ verdict by appeal to Gettierizing luck – is not plausible in the least. Imagine the following scenario, involving the Not-so-Evil Demon: it is just like the ordinary Evil Demon scenario except the Not-so-Evil Demon has conspired to make 65% of your Doppelgänger’s beliefs true (the other 35% being false owing to systematic illusions sustained by Not-so-Evil). Imagine your Doppelgänger in this world. For any perceptual belief (s)he has, there is a 65% chance that the belief is true. If it’s true, this is not merely lucky.

But stipulating facts about luck is a dangerous game. There is of course some sense in which the not-so-evil demon victim isn't merely lucky to believe truly, but is it the one relevant to Gettier cases? Probably not. Nothing in Gettier's original cases precludes probability of true belief of this sort. Go back to Jones and the Ford and Brown in Barcelona; suppose Brown is in Barcelona 65% of the time, and Smith believes that Jones has a Ford or Brown is in Barcelona, as in the original case, solely on the basis of the misleading evidence about the Ford. This is still a paradigmatic Gettier situation, even though there may be some sense in which the belief is true not merely by luck. Given this parallel, I think the internalist has every reason to regard the subject of the not-so-evil demon as in a Gettier case. So there are good grounds for resisting Goldberg's argument.

Fitting the Evidence

I've never been at all sure what to make of 'evidentialism' in epistemology. Following is a fairly naive response to Conee and Feldman; I suspect there's some discussion of these or closely related issues; I'd be happy to be pointed to them.

Conee and Feldman think that the doxastic attitude I'm justified in having toward any given proposition is the one that fits my evidence. However, it's just not at all clear what that's supposed to mean. They offer examples, by way of illustration:

Here are three examples that illustrate the application of this notion of justification. First, when a physiologically normal person under ordinary circumstances looks at a plush green lawn that is directly in front of him in broad daylight, believing that there is something green before him is the attitude toward this proposition that fits his evidence. That is why the belief is epistemically justified. Second, suspension of judgment is the fitting attitude for each of us toward the proposition that an even number of ducks exists, since our evidence makes it equally likely that the number is odd. Neither belief nor disbelief is epistemically justified when our evidence is equally balanced. And third, when it comes to the proposition that sugar is sour, our gustatory experience makes disbelief the fitting attitude. Such experiential evidence epistemically justifies disbelief.

My problem here isn't that anything strikes me as false -- it's just that I don't see that justification has been illuminated by the connection to 'fitting the evidence'. I don't feel like I have a better antecedent grip on what the evidence is, and how to tell what fits it, than I do on what is justified. Conee and Feldman go on to observe that various views about justification are inconsistent with evidentialism, because, e.g., they have the implication that only a responsibly formed belief is justified, but some beliefs that are not responsibly formed fit the evidence. One needn't think this, though; perhaps what fits the evidence is what one would do if responsible. Or, certain reliabilist views will have the implication that Bonjour's clairvoyant character has justified beliefs; this too can be rendered consistent with the letter of evidentialism by allowing that external facts about reliability play a role in what evidence one has (or, less plausibly, which attitude fits a given body of evidence). A commitment to evidentialism per se doesn't seem to tell you much.

A theory of justification, it seems, ought to be illuminating, in the sense that it should explain justification in terms of states and relations that are antecedently well-understood. (As indicated last post, however, I don't think this constraint implies that the stuff on the right-hand-side need always be non-epistemic.)