Religious disagreement is an emerging topic of interest in social epistemology. Little is known about how philosophers react to religious disagreements in a professional context, or how they think one should respond to disagreement. This paper presents results of an empirical study on religious disagreement among philosophers. Results indicate that personal religious beliefs, philosophical training, and recent changes in religious outlook have a significant impact on philosophers' assessments of religious disagreement. They regard peer disagreement about religion as common, and most surveyed participants assume one should accord weight to the other's opinion. Theists and agnostics are less likely to assume they are in a better epistemic position than their interlocutors about religious questions compared with atheists, but this pattern only holds for participants who are not philosophers of religion. Continental philosophers think religious beliefs are more like preferences than analytic philosophers, who regard religious beliefs as fact-like.

I argue that recent evidence about our self-serving biases has radical implications for the epistemology of peer disagreement. I conclude that much of the time when you are disagreeing with someone you regard as your epistemic peer, you should not merely move halfway to her judgment, as The Equal Weight View has it. That is not conciliatory enough. Surprisingly often, you should be at least weakly confident that you are wrong, and that your disputant is right.

An influential twenty-first century philosophical project posits a central role for knowledge: knowledge is more fundamental than epistemic states like belief and justification. So-called “knowledge first” theorists find support for this thought in identifying central theoretical roles for knowledge. I argue that a similar methodology supports a privileged role for a more specific category of basic knowledge. Some of the roles that knowledge first theorists have posited for knowledge generally are better suited for basic knowledge.

Drawing on new empirical data, a group of experimental philosophers have argued that one of the most popular and influential forms of skepticism is much less interesting and much less worrisome than philosophers have thought. Contrary to this claim, I argue that this brand of skepticism remains as threatening as ever. My argument also reveals an important limitation of experimental philosophy and sheds light on the way professional philosophers should go about the business of doing philosophy.

In spite of our good intentions and explicit egalitarian convictions, we habitually disfavor the underprivileged. The rapidly growing literature on implicit bias – unconscious, automatic tendencies to associate negative traits with members of particular social groups – points towards explanations of this dissonance, although rarely towards generalizable solutions. In a recent paper, Jennifer Saul (2013) draws attention to the alarming epistemological problems that implicit bias carries with it; since our judgments about each other are likely influenced by implicit bias, we have good reason to doubt their veracity. In this paper we explore a novel way to come to terms with the epistemological problem as it manifests itself in ranking situations, i.e. how we can know that the way in which we have ranked a group of people for a certain position, reflects their actual competence (or the best estimate of their competence given the evidence). On our approach, rather than attempting to make people less biased, we suggest that biased behavior can sometimes be corrected after the fact. In particular, the veracity of rankings can sometimes be improved by modifying the rankings directly. We investigate three methods that modify biased rankings, and argue that the last of these solves the epistemological problem that we are concerned with.

Crispin Wright has explored and defended the proposal that we are rational in accepting certain ‘cornerstone’ propositions that play an epistemically foundational role on the basis of non-evidential warrants – entitlements – rather than on the basis of evidential justifications. One of the principal objections to this proposal, formulated by Wright himself, is the leaching problem. Put metaphorically, the problem is that it's hard to see how a superstructure of justified belief and knowledge could have something less epistemically secure lying at its foundations. In this paper I discuss how to best formulate the objection behind the metaphor, and I argue that it remains a live worry despite Wright's attempts to neutralize it. I also aim to clarify Wright's conservatism in light of some conflicting remarks he has made about whether he takes acquiring (as opposed to claiming to possess) justification or knowledge to be subject to the conservative requirement that one must have antecedent warrant for accepting the relevant cornerstone propositions. A major theme of the paper is that these two issues are intimately linked – that formulating Wright's conservatism in the most stable and motivated way leaves him without a response to the leaching problem considered in its strongest form.

Hilary Putnam (1981) provides an anti-skeptical argument motivated by semantic externalism. He argues that our best theorizing about what it takes to experience, think, and so on, entails that the world is much as we take it to be. This fact eliminates the possibility of radical skeptical scenarios, where from our perspective everything seems as it does in the actual case, but we are widely and systematically mistaken. I think that this approach is generally correct, and that it is the most promising strategy for undermining radical skepticism. There are, however, well-discussed difficulties with Putnam's way of pursuing this strategy (see especially Anthony Brueckner 1986). I argue that in order to avoid these objections we will have to be more radical externalists than Putnam proposed; in particular, we will have to be perspectival externalists. According to perspectival externalism, a subject's reliable relations to her environment play a crucial role in determining not only the contents of her mental events, but also what it is like for her to grasp those contents. While semantic externalism is widely accepted in epistemology, perspectival externalism is not. I argue that perspectival externalism is independently more plausible than mere semantic externalism, and that such an account can enable us to better pursue Putnam's anti-skeptical strategy.

Coherence and correspondence are classical contenders as theories of truth. In this paper we examine them instead as interacting factors in the dynamics of belief across epistemic networks. We construct an agent-based model of network contact in which agents are characterized not in terms of single beliefs but in terms of internal belief suites. Individuals update elements of their belief suites on input from other agents in order both to maximize internal belief coherence and to incorporate ‘trickled in’ elements of truth as correspondence. Results, though often intuitive, prove more complex than in simpler models (Hegselmann and Krause 2002, 2006; Grim et al. 2015). The optimistic finding is that pressures toward internal coherence can exploit and expand on small elements of truth as correspondence is introduced into epistemic networks. Less optimistic results show that pressures for coherence can also work directly against the incorporation of truth, particularly when coherence is established first and new data are introduced later.

While it is widely acknowledged that knowledge can be acquired via testimony, it has been argued that understanding cannot. While there is no consensus about what the epistemic relationship of understanding consists in, I argue here that regardless of how understanding is conceived there are kinds of understanding that can be acquired through testimony: easy understanding (e.g. understanding simple and mundane information) and easysunderstanding (e.g. understanding information that might be complex, but is nevertheless easy for an expert S). I address a number of aspects of understanding that might stand in the way of being able to acquire understanding through testimony, focusing on understanding's paradigmatic form and what it means to say that in order to understand something you need to “grasp” some information or the relationship between bits of information. I argue that in cases of both easy and easys understanding, no aspect of understanding stands in the way of it being able to acquire it through testimony. As a result, while not all understanding can be acquired through testimony in all instances and for all subjects, this failure of acquisition is only a product of the complexity of the relevant information or one's unfamiliarity with it, and not a product of the epistemic relationship of understanding.

According to attributor virtue epistemology (the view defended by Ernest Sosa, John Greco, and others), S knows that p only if her true belief that p is attributable to some intellectual virtue, competence, or ability that she possesses. Attributor virtue epistemology captures a wide range of our intuitions about the nature and value of knowledge, and it has many able defenders. Unfortunately, it has an unrecognized consequence that many epistemologists will think is sufficient for rejecting it: namely, it makes knowledge depend on factors that aren't truth-relevant, even in the broadest sense of this term, and it also makes knowledge depend in counterintuitive ways on factors that are truth-relevant in the more common narrow sense of this term. As I show in this paper, the primary objection to interest-relative views in the pragmatic encroachment debate can be raised even more effectively against attributor virtue epistemology.

Recently Timothy Williamson has argued that characterizations of the standard (i.e. intuition-based) philosophical practice of philosophical analysis are misguided because of the erroneous manner in which this practice has been understood. In doing so he implies that experimental critiques of the reliability of intuition are based on this misunderstanding of philosophical methodology and so have little or no bearing on actual philosophical practice or results. His main point is that the orthodox understanding of philosophical methodology is incorrect in that it treats philosophical thought experiments in such a way that they can be “filled in” in various ways that undermines their use as counter-examples and that intuition plays no substantial role in philosophical practice when we properly understand that methodology as a result of the possibility of such filling in. In this paper Williamson's claim that philosophical thought experiments cases can be legitimately filled in this way will be challenged and it will be shown that the experimental critique of the intuition-based methods involved a serious issue.

Permissivism says that for some propositions and bodies of evidence, there is more than one rationally permissible doxastic attitude that can be taken towards that proposition given the evidence. Some critics of this view argue that it condones, as rationally acceptable, sets of attitudes that manifest an untenable kind of arbitrariness. I begin by providing a new and more detailed explication of what this alleged arbitrariness consists in. I then explain why Miriam Schoenfield's prima facie promising attempt to answer the Arbitrariness Objection, by appealing to the role of epistemic standards in rational belief formation, fails to resolve the problem. Schoenfield's strategy is, however, a useful one, and I go on to explain how an alternative form of the standards-based approach to Permissivism – one that emphasizes the significance of the relationship between people's cognitive abilities and the epistemic standards that they employ – can respond to the arbitrariness objection.

Insight often strikes us blind; when we aren't expecting it, we suddenly see a connection that previously eluded us – a kind of Aha! experience. People with a propensity to such experiences are regarded as insightful, and insightfulness is a paradigmatic intellectual virtue. What's not clear, however, is just what it is in virtue of which being such that these experiences tend to happen to one renders one intellectually virtuous. This paper draws from both virtue epistemology as well as empirical work on the psychology of problem solving and creativity to make some inroads in accounting for insightfulness as an intellectual virtue. Important to the view advanced is that virtuously insightful individuals manifest certain skills which both cultivate insight experiences (even if not by directly bringing them about) and enable such individuals to move in an epistemically responsible way from insight experience to epistemic endorsement.