Benjamin Jarvis and I have been working for some time now on a book manuscript on mental content, rationality, and the epistemology of philosophy. I posted a TOC of our first draft last summer. Since then, we've received some helpful comments from reviewers, and have revised extensively; we now have a full new draft, which we feel ready to share with the public. If you're interested, you can download the large (2.3 MB, 331 page) pdf here. Comments and suggestions are extremely welcome.
I'm including a table of contents of the new draft in this post, to better give an idea of what we're up to.
Showing posts with label rationalism. Show all posts
Showing posts with label rationalism. Show all posts
Thursday, July 14, 2011
Monday, April 25, 2011
Brian Talbot on intuitions in philosophy
I spent the last week at the APA Pacific in San Diego. I have several topics inspired there that I'm hoping to write up quick blog posts about, including some philosophical and nonphilosophical ones. In general, I think I'm going to start using this blog for a bit more extraphilosophy content. I'll start that not-right-now, though, because first I want to write up a reaction Brian Talbot's talk, An Argument for Old-Fashioned Intuition Pumping (pdf link).
Brian was defending the traditional philosophical project of investigation into extra-mentalist subject matters, and arguing that the best way to do this involves heavy reliance on intuitions. His main focus was on the appropriate conditions for measuring such intuitions, but my main point of departure comes earlier, in the suggestion that traditional armchair philosophy must or should rely on intuitions in any interesting sense. Brian makes a stark contrast between intuitions and what he calls 'reasoned-to judgments'. Anything reasoned to is, Brian says, no intuition. I disagree, but let's allow the stipulation. The question is whether we have any special reason to care about intuitions in Brian's sense. Brian says we do: his argument is roughly this: a reasoned-to judgment that p is not itself evidence for p; rather, it reflects the evidence upon which the reasoning is based. So we should, when investigating the evidence for p, look to the evidence on which any reasoning is based; in the relevant cases, this must be intuition.
From this methodological stance, Brian makes some fairly sweeping claims about philosophical methodology and experimental philosophy, emphasizing the need to study intuitions directly, isolating them from any influence by reasoning. This, to my mind, is a rather bizarre idea. Good reasoning, in my view, is at the center of good philosophy. So I'm pretty suspicious of any approach to methodology that wants to marginalize reasoning.
In the Q&A, I raised something like this point. I pointed out that, at least so far as Brian had said, it was open for the defender of traditional philosophical methods to deny that intuitions play the important starting-point role that Brian articulated; perhaps reasoning is ultimately where the action is. Brian's response was effectively that reasoning must have starting points, and those starting points are intuitions. But reasoning, in general, need not have starting points; sometimes, good reasoning can proceed from the null set of premises. Another audience member raised the apt example of a reductio.
Brian's response to this was effectively to allow that there might be some philosophical knowledge achievable in this way, but that the strategy would extend only to tautologies. Insofar, then, as philosophers are interested in establishing more than just tautologies, one will need intuitions as starting points. Someone following my strategy, Brian said, will not count as engaging in the traditional project he intends of substantive investigation into extramentalist subject matters.
Now I don't know what exactly Brian means by 'tautology', but it seems to me that there are two ways one can go, either of which looks fine. If tautologies are limited to, e.g., obvious logical truths, then there is no reason to accept that good reasoning, without intuitions, can yield only tautologies. For good reasoning need not be limited to logical reasoning. I think that one can reason, for instance, from 'S knows that p' to 'p'; this kind of reasoning can underwrite the knowledge, from no premises, that knowledge is factive. And I don't see why this couldn't extend to all of that philosophy which is plausibly a priori. If, on the other hand, Talbot wants to call claims like these tautologies, then it'll just turn out that philosophers sometimes discover interesting tautologies.
Brian was defending the traditional philosophical project of investigation into extra-mentalist subject matters, and arguing that the best way to do this involves heavy reliance on intuitions. His main focus was on the appropriate conditions for measuring such intuitions, but my main point of departure comes earlier, in the suggestion that traditional armchair philosophy must or should rely on intuitions in any interesting sense. Brian makes a stark contrast between intuitions and what he calls 'reasoned-to judgments'. Anything reasoned to is, Brian says, no intuition. I disagree, but let's allow the stipulation. The question is whether we have any special reason to care about intuitions in Brian's sense. Brian says we do: his argument is roughly this: a reasoned-to judgment that p is not itself evidence for p; rather, it reflects the evidence upon which the reasoning is based. So we should, when investigating the evidence for p, look to the evidence on which any reasoning is based; in the relevant cases, this must be intuition.
From this methodological stance, Brian makes some fairly sweeping claims about philosophical methodology and experimental philosophy, emphasizing the need to study intuitions directly, isolating them from any influence by reasoning. This, to my mind, is a rather bizarre idea. Good reasoning, in my view, is at the center of good philosophy. So I'm pretty suspicious of any approach to methodology that wants to marginalize reasoning.
In the Q&A, I raised something like this point. I pointed out that, at least so far as Brian had said, it was open for the defender of traditional philosophical methods to deny that intuitions play the important starting-point role that Brian articulated; perhaps reasoning is ultimately where the action is. Brian's response was effectively that reasoning must have starting points, and those starting points are intuitions. But reasoning, in general, need not have starting points; sometimes, good reasoning can proceed from the null set of premises. Another audience member raised the apt example of a reductio.
Brian's response to this was effectively to allow that there might be some philosophical knowledge achievable in this way, but that the strategy would extend only to tautologies. Insofar, then, as philosophers are interested in establishing more than just tautologies, one will need intuitions as starting points. Someone following my strategy, Brian said, will not count as engaging in the traditional project he intends of substantive investigation into extramentalist subject matters.
Now I don't know what exactly Brian means by 'tautology', but it seems to me that there are two ways one can go, either of which looks fine. If tautologies are limited to, e.g., obvious logical truths, then there is no reason to accept that good reasoning, without intuitions, can yield only tautologies. For good reasoning need not be limited to logical reasoning. I think that one can reason, for instance, from 'S knows that p' to 'p'; this kind of reasoning can underwrite the knowledge, from no premises, that knowledge is factive. And I don't see why this couldn't extend to all of that philosophy which is plausibly a priori. If, on the other hand, Talbot wants to call claims like these tautologies, then it'll just turn out that philosophers sometimes discover interesting tautologies.
Tuesday, August 31, 2010
Draft monograph on rationalism
As you may have noticed, I haven't been posting here much lately. That's for a couple of reasons. One is that, as many of you will know, my personal life has lately been very exciting. Carrie Jenkins and I are recently engaged to be married. So that's pretty awesome. It also means I'm spending a good chunk of my time working on wedding planning.
The other reason I haven't been posting much is that, for all of this summer, and much of the past year, I've been, when focused on philosophy, focused on work on a co-authored book monograph with Benjamin Jarvis. That's been on a relatively grand scale, and didn't lend itself well to blogging. However, we now have a draft of a book monograph, and we're ready to give it a limited distribution to philosophers who might have comments and suggestions for us.
Our book is tentatively titled Rational Thinking: Philosophical and Quotidian. It offers a theory of mental content, a characterization of the relation between rationality and apriority, and a treatment of philosophical methodology. It is descended in fairly direct ways from the work we've done in our two previous co-authored papers, here and here.
If you're interested in having a look, email me and I'll send you the pdf. I'm placing a detailed table of contents below the fold, to better indicate the sort of topics we're covering.
Maybe now that we've gotten the manuscript to this stage, I'll find myself blogging on philosophy more often. I have an idea for a paper about the relation between modal epistemology and linguistic treatments of modality.
UPDATE 15 JULY 2011: new TOC and downloadable new draft available here. Old TOC below.
The other reason I haven't been posting much is that, for all of this summer, and much of the past year, I've been, when focused on philosophy, focused on work on a co-authored book monograph with Benjamin Jarvis. That's been on a relatively grand scale, and didn't lend itself well to blogging. However, we now have a draft of a book monograph, and we're ready to give it a limited distribution to philosophers who might have comments and suggestions for us.
Our book is tentatively titled Rational Thinking: Philosophical and Quotidian. It offers a theory of mental content, a characterization of the relation between rationality and apriority, and a treatment of philosophical methodology. It is descended in fairly direct ways from the work we've done in our two previous co-authored papers, here and here.
If you're interested in having a look, email me and I'll send you the pdf. I'm placing a detailed table of contents below the fold, to better indicate the sort of topics we're covering.
Maybe now that we've gotten the manuscript to this stage, I'll find myself blogging on philosophy more often. I have an idea for a paper about the relation between modal epistemology and linguistic treatments of modality.
UPDATE 15 JULY 2011: new TOC and downloadable new draft available here. Old TOC below.
Thursday, February 18, 2010
Intuition and experience
I know that there is snow outside; this knowledge is based in part on my visual experience. When I look out the window, I have experiences that partially constitute seeing snow. I also know that squares have four sides. Arguably, this knowledge is independent of experience, depending only on my conceptual competence, or rational capacities, or something like that. My knowledge that squares have four sides is not derived from experience, the way that my knowledge that there is snow outside is.
According to certain prominent rationalist views, what explains this difference is that my knowledge about squares, unlike my knowledge of snow, is based not on perception but on intuition. I have the intuition that p, and intuitions are a source of evidence, and so now I have justification for believing that p. It's hard for me to see how, on a view like this, the relevant knowledge comes out independent of experience. For intuitions are experiences, every bit as much as perceptual experiences are. Indeed, some rationalists characterize intuitions phenomenologically: intuitions feel a certain way, and having that sort of feeling provides justification for intuitive beliefs.
On this sort of view, intuitions look to be just another kind of way of experiencing the world. One way that we experience the world is by seeing things; another is by intuiting things. You can call things learned that latter way a priori if you want to, but this just doesn't look to me like belief independent from experience. On the contrary, on this sort of a view, it looks like the a priori beliefs are those that are based on a certain kind of experience: the intuitions.
According to certain prominent rationalist views, what explains this difference is that my knowledge about squares, unlike my knowledge of snow, is based not on perception but on intuition. I have the intuition that p, and intuitions are a source of evidence, and so now I have justification for believing that p. It's hard for me to see how, on a view like this, the relevant knowledge comes out independent of experience. For intuitions are experiences, every bit as much as perceptual experiences are. Indeed, some rationalists characterize intuitions phenomenologically: intuitions feel a certain way, and having that sort of feeling provides justification for intuitive beliefs.
On this sort of view, intuitions look to be just another kind of way of experiencing the world. One way that we experience the world is by seeing things; another is by intuiting things. You can call things learned that latter way a priori if you want to, but this just doesn't look to me like belief independent from experience. On the contrary, on this sort of a view, it looks like the a priori beliefs are those that are based on a certain kind of experience: the intuitions.
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