{"title":"<i>Sharing Knowledge: A Functionalist Account of Assertion</i>","authors":"John Greco","doi":"10.1215/00318108-10317645","DOIUrl":"https://doi.org/10.1215/00318108-10317645","url":null,"abstract":"In this excellent book, Christoph Kelp and Mona Simion defend an etiological-functionalist account of the normativity of assertion. Specifically, the etiological function of assertion is to generate knowledge in hearers. Kelp and Simion argue that this functionalist thesis has two important implications: a) that epistemically good assertions are those that are disposed to generate knowledge in hearers, and b) that epistemically permissible assertions are those that conform to the Knowledge Rule of Assertion (KRA). One important feature of the book is a sophisticated defense of KRA by means of an etiological-functionalist framework.The book is lucidly written, rigorously argued, informed, and original. All of this is as expected, coming from two authors who have already made significant contributions to the topic. Indeed, the book draws on both their single-authored and coauthored work on related issues, including the normativity of assertion, the epistemology of testimony, epistemic norms, and epistemic normativity. The result is that an etiological-functionalist account of assertion is now front and center among competing views.The book also contains several other interesting and original discussions, all by way of applying the authors’ etiological-functionalist framework to prominent issues in the literature on assertion and beyond. These include a chapter on epistemic injustice (defending a duty to believe on the part of hearers), a chapter on whether there is a constitutive rule of assertion (rejecting Williamson’s strong constitution thesis, but defending a weaker version), a chapter on contextualism (arguing, contra DeRose, that KRA counts against a contextualist semantics of knowledge attributions), and an appendix on the value of knowledge (offering an original defense of our concern with knowledge, as well as a functionalist account of knowledge’s value). In my judgment, the book advances discussions on all of these topics in important and original ways.In the remainder of the review, I clarify what Kelp and Simion mean by a functionalist account of assertion, and I review what I take to be the authors’ most interesting arguments in favor of KRA and their etiological-functionalist account. I end by raising some questions about the view that results.Kelp and Simion tell us that they are arguing for a “function first” account of the normativity of assertion. Three points of clarifications are important here. First, this an account of the epistemic normativity of assertion, that is, an account of what makes an assertion epistemically (as opposed to practically, morally, or all-things-considered) good, proper, or right. Second, by “function,” the authors mean etiological function. This makes their account a competitor with ones that ground the normativity of assertion in human intentions (or what I will call the intended function of assertion). For example, it is a competitor with accounts that ground the normativity of assertion in human in","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"<i>Epistemic Explanations: A Theory of Telic Normativity, and What it Explains</i>","authors":"Duncan Pritchard","doi":"10.1215/00318108-10317632","DOIUrl":"https://doi.org/10.1215/00318108-10317632","url":null,"abstract":"A new book by Ernest Sosa is always an event. In a philosophical age where much of the focus is on piecemeal issues, Sosa has forged ahead with a novel virtue-theoretic treatment of a range of core questions in epistemology that is self-consciously systematic. Note that ‘epistemology’ is here broadly conceived. Indeed, a key part of the Sosa project has been to enlarge the reach of mainstream epistemology and thereby draw out connections with other areas of philosophy that have hitherto been underexplored, especially ethics, philosophy of mind and action, and metaphysics. Moreover, Sosa is also unusual among contemporary philosophers in having an acute grasp of the history of the subject, which he brings to bear in support of his program. The result is an incredibly sophisticated vision of how a range of topics in epistemology fit together.1Epistemic Explanations: A Theory of Telic Normativity, and What it Explains is the new installment in Sosa’s distinctive brand of virtue epistemology. The book is organized into four parts. Part 1 is devoted to articulating the telic virtue epistemology framework that Sosa defends. In light of this framework, he explores how we should account for the undoubted importance of first-hand knowledge and understanding and how we should conceive of the relationship between the theory of knowledge and intellectual ethics. Part 2 offers a comprehensive treatment of the epistemology of suspension. Part 3 is primarily concerned with default assumptions and understanding how they lead to refinements of telic virtue epistemology. Among other things, this part defends a metaphysical hierarchy of epistemic categories that includes a discussion of what Sosa terms secure knowledge, which is a particularly important epistemic category within his framework. Part 4 builds on the account of default assumptions in part 3 by offering an extended discussion of how this bears on the Wittgenstein–Moore debate (roughly, the clash of hinge epistemology with a form of epistemic foundationalism). Like all Sosa’s work, the writing is refreshingly crisp. It is also deceptively readable, in that one can find oneself surprised at just how much philosophical ground is being covered.There is much that I agree with in this book, but I would like to take this opportunity to critically focus on Sosa’s intriguing appeal to default assumptions and how it plays out both in terms of his theory of knowledge and his approach to radical skepticism. As will be familiar to readers of Sosa’s work, he understands knowledge in terms of what he calls aptness. Roughly, a performance is apt (‘accurate because adroit’) when one’s success in the target endeavour is properly attributable to one’s manifestation of relevant skill. As applied to the epistemic realm, we thus get the idea that knowledge is apt belief—that is, one knows when one’s cognitive success (true belief) is properly attributable to one’s manifestation of relevant cognitive agency.2Sosa’s novel cla","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"476 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673473","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"<i>Averroes on Intellect: from Aristotelian Origins to Aquinas’s Critique</i>","authors":"Peter Adamson","doi":"10.1215/00318108-10294448","DOIUrl":"https://doi.org/10.1215/00318108-10294448","url":null,"abstract":"There have been philosophers who sought to preserve and ratify the dictates’ common sense, and there have been philosophers who were willing to overturn and correct those dictates. And then there was Averroes. His most notorious doctrine is not just counterintuitive. It commits him to something that seems self-evidently false, namely that there is only a single mind to which all human thought is related. As his most famous critic, Thomas Aquinas, pointed out, it seems simply obvious that we each have a mind of our own, and that we can each think as individuals. Averroes—to use the Latinized version of his name, Ibn Rushd—seemed to deny this in his Long Commentary on Aristotle’s On the Soul, triggering a protracted debate in Latin medieval and Renaissance philosophy.1 Why spill so much ink over such an implausible theory? Part of the reason was surely Averroes’s stature as the most authoritative commentator on Aristotle. When Aquinas devoted a treatise specifically to the issue, he met Averroes on his own ground by disputing the unity theory as an interpretation of On the Soul. His concern was not mainly to refute a false philosophical view, but to rescue Aristotle from being associated with that view.And there was another reason the topic attracted so much attention: Averroes’s arguments for the unity of intellect were surprisingly powerful. Just how powerful is shown in a superb new book by Stephen Ogden. Applying the sort of sympathetic approach and analytic acuity now standardly brought to the works of Aristotle himself, Ogden explains that Averroes had strong philosophical and exegetical reasons for endorsing the unity of the intellect. With regular reference to Aquinas as a foil, Ogden makes a convincing case that Averroes’s apparently unbelievable view in fact made a great deal of sense within an Aristotelian framework. Indeed, within that framework it often seems to be at an advantage against the apparently far more plausible view of Aquinas, for whom intellect is immaterial but individual: one mind per human, not one mind for the whole human race.Averroes’ position was, as he noted himself, unique within the complex history of interpretations of Aristotle’s On the Soul chapters 3.4–5, the chapters that deal most centrally with intellect. Ogden indeed says that the Averroist view “boasts novelty galore” (92). But it was actually not new to posit a single mind standing over all human individuals. The Aristotelian God was such a mind, as was the nous postulated by Plotinus. Closer to Averroes in time, culture, and intention was Avicenna (again, this name is a Latinization, in this case of Ibn Sīnā). He held that the so called “active intellect” (AI) described by Aristotle in the brief and inscrutable chapter 3.5 of On the Soul is a single transcendent principle that somehow allows individual humans to think. (Exactly how it does so is a matter of extensive dispute among Avicenna scholars.) By contrast, the potential or material intellect (MP","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"How Is Perception Tractable?","authors":"Tyler Brooke-Wilson","doi":"10.1215/00318108-10294422","DOIUrl":"https://doi.org/10.1215/00318108-10294422","url":null,"abstract":"Perception solves computationally demanding problems at lightning fast speed. It recovers sophisticated representations of the world from degraded inputs, often in a matter of milliseconds. Any theory of perception must be able to explain how this is possible; in other words, it must be able to explain perception’s computational tractability. One of the few attempts to move toward such an explanation is the information encapsulation hypothesis, which posits that perception can be fast because it keeps computational costs low by forgoing access to information stored in cognition. I argue that we have no compelling reason to believe that encapsulation explains (or even contributes to an explanation of) perceptual tractability, and much reason to doubt it. This is because there exist much deeper computational challenges for perception than information access, and these threaten to make the costs of access irrelevant. If this is right, it undermines a core computational motivation for encapsulation and sends us back to the drawing board for explanations of perceptual tractability.","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673482","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"<i>Thomas Aquinas and Contemplation</i>","authors":"Thomas Williams","doi":"10.1215/00318108-10294461","DOIUrl":"https://doi.org/10.1215/00318108-10294461","url":null,"abstract":"Everybody knows (for the relevant value of ‘everybody’) that, for Thomas Aquinas, perfect happiness consists in intellectual contemplation of the divine essence, with the will’s delight or enjoyment being a necessary concomitant of that beatific vision but not, strictly speaking, part of the essence of happiness. Beyond this boilerplate statement, however, most of us would be hard-pressed to say much more about contemplation in Aquinas. What sort of act is it, and how does it relate to other acts of intellect? What acts of contemplation are available in this present life, and how do those acts fit into a life of faith or a life devoted to philosophical or theological study? What contribution, if any, does contemplation make to this-worldly happiness? In Thomas Aquinas and Contemplation, Rik Van Nieuwenhove takes up these and related questions and develops Aquinas’s account of contemplation in a systematic way, elaborating even what “everybody knows” in unexpected directions and unearthing important but neglected material. There are even some surprises along the way.Van Nieuwenhove notes that although Aquinas identifies contemplation as the goal or end of human life, he nowhere offers a precise definition of contemplation. In fact, he speaks of contemplation in a variety of ways and contexts, ranging from the perfect vision of God in the next life, through theoretical contemplation in this life, whether theological or philosophical, all the way to the insight that ordinary Christians can have—and indeed are called to have—into divine truth. What unites all these varieties of contemplation, Van Nieuwenhove argues, is that they culminate in “a non-discursive moment of understanding (intuitus simplex), a simple intellective insight into truth, (what is sometimes called an Aha-Erlebnis in German)” (16). In theological and philosophical contemplation, such nondiscursive insight is the hard-won result of a discursive process; in the contemplation that characterizes the ordinary Christian life, by contrast, it arises directly out of a divinely granted kinship (“connaturality”) between the believer and “the deep things of God” (1 Corinthians 2:10). It is an advantage of this broad understanding of contemplation as intuitus simplex that it “can incorporate the acts of contemplation of the Greek sage, as well as those of the vetula who enjoys the benefit of her Christian faith” (47–48).This vetula (Van Nieuwenhove leaves the word untranslated; it means “little old woman”) has a minor recurring part in the book, as she has in Aquinas’s own writing. In his sermon on the Apostles’ Creed, Aquinas writes that “not one of the philosophers before the coming of Christ, however hard they tried, could know as much about God and about what is necessary for eternal life as one vetula after the coming of Christ can know through faith” (In symbolum apostolorum, pr.; all translations of Aquinas are my own). In his sermon Attendite a falsis, Aquinas writes:The vetula may n","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"<i>The Many and the One: A Philosophical Study of Plural Logic</i>","authors":"J. P. Studd","doi":"10.1215/00318108-10317593","DOIUrl":"https://doi.org/10.1215/00318108-10317593","url":null,"abstract":"Logicians and philosophers have had a good 120 years to get used to the idea that not every condition defines a set. One popular coping strategy is to maintain that each instantiated condition does at least determine a ‘plurality’ (i.e., one or more items). This is to say that friends of traditional plural logic accept—often as a trivial or evident or logical truth—each instance of plural comprehension: Unless nothing is φ, some things include everything that is φ, and nothing else. Set-theoretic paradoxes are avoided by recognizing a type distinction between singular quantifiers (‘something’) and plural ones (‘some things’).This book defends a heterodox version of plural logic. Salvatore Florio and Øystein Linnebo advocate a set theory based on a ‘critical plural logic’ that refutes many instances of plural comprehension. In particular, they deny that there are one or more things that include everything. Instead, they argue, when it comes to resolving the paradoxes, a ‘package deal’ that restricts plural comprehension to ‘extensionally definite’ conditions is more attractive than its competitors that either limit the range of our quantifiers (‘generality relativism’) or constrain ‘singularization.’ Florio and Linnebo’s rejection of traditional plural logic permits them to combine two otherwise incompatible views: (i) ‘the set of’ operation is a universal singularization, so that it injectively maps each plurality to an object (namely, its set), and (ii) the domain of ‘everything’ may contain absolutely everything, so that it cannot be surpassed by singularization.The argument for adopting critical plural logic in preference to traditional plural logic comes in the fourth and final part of the book. The first three parts make the authors’ case for taking plural resources seriously in the first place. Part I reappraises the debate between pluralism, ‘which takes plural resources at face value’ (2), and singularism, which takes the opposite view. Part II compares ‘four different ways to talk about many objects simultaneously’ (119), including second-order quantification, and the use of ‘individual sums’, in addition to sets and pluralities. Part III focuses on philosophical applications of plural logic. Along the way, the book tackles many other topics of interest, including whether plural logic counts as ‘pure logic’ (168), or carries distinctive ontological commitments (chap. 8), how plural resources interact with modality (chap. 10), and whether the pluralization operation can be iterated to obtain superplural terms the denote ‘pluralities of pluralities’ (180) (chap. 9).The Many and the One covers an impressive amount of difficult territory in an admirably clear and engaging way. Florio and Linnebo offer a fresh perspective on the pluralism debate and defend a novel response to the paradoxes. The driving force behind their arguments is usually logic, broadly construed, rather than linguistics or the philosophy of language. But Florio and Linneb","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673477","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Thirteenth-Century Animal Turn: Medieval and Twenty-First Century Perspectives\u0000 Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals","authors":"C. Van Dyke","doi":"10.1215/00318108-10123800","DOIUrl":"https://doi.org/10.1215/00318108-10123800","url":null,"abstract":"","PeriodicalId":48129,"journal":{"name":"PHILOSOPHICAL REVIEW","volume":" ","pages":""},"PeriodicalIF":3.5,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49540250","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}