Results for 'Guy Widdershoven'

230 found
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  1. Cutting to the Core: Exploring the Ethics of Contested Surgeries.Michael Benatar, Leslie Cannold, Dena Davis, Merle Spriggs, Julian Savulescu, Heather Draper, Neil Evans, Richard Hull, Stephen Wilkinson, David Wasserman, Donna Dickenson, Guy Widdershoven, Françoise Baylis, Stephen Coleman, Rosemarie Tong, Hilde Lindemann, David Neil & Alex John London - 2006 - Rowman & Littlefield Publishers.
    When the benefits of surgery do not outweigh the harms or where they do not clearly do so, surgical interventions become morally contested. Cutting to the Core examines a number of such surgeries, including infant male circumcision and cutting the genitals of female children, the separation of conjoined twins, surgical sex assignment of intersex children and the surgical re-assignment of transsexuals, limb and face transplantation, cosmetic surgery, and placebo surgery.
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  2. Objective list theories.Guy Fletcher - 2015 - In The Routledge Handbook of Philosophy of Well-Being. New York,: Routledge. pp. 148-160.
    This chapter is divided into three parts. First I outline what makes something an objective list theory of well-being. I then go on to look at the motivations for holding such a view before turning to objections to these theories of well-being.
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  3. If Nothing Matters.Guy Kahane - 2016 - Noûs 51 (2):327-353.
    The possibility that nothing really matters can cause much anxiety, but what would it mean for that to be true? Since it couldn’t be bad that nothing matters, fearing nihilism makes little sense. However, the consequences of belief in nihilism will be far more dramatic than often thought. Many metaethicists assume that even if nothing matters, we should, and would, go on more or less as before. But if nihilism is true in an unqualified way, it can’t be the case (...)
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  4. Methodological Issues in the Neuroscience of Moral Judgement.Guy Kahane & Nicholas Shackel - 2010 - Mind and Language 25 (5):561-582.
    Neuroscience and psychology have recently turned their attention to the study of the subpersonal underpinnings of moral judgment. In this article we critically examine an influential strand of research originating in Greene's neuroimaging studies of ‘utilitarian’ and ‘non-utilitarian’ moral judgement. We argue that given that the explananda of this research are specific personal-level states—moral judgments with certain propositional contents—its methodology has to be sensitive to criteria for ascribing states with such contents to subjects. We argue that current research has often (...)
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  5. Malcolm and Zemach on the definition of memory.Guy Mcclung - 1972 - Dianoia 40:40-44.
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  6. Beyond sacrificial harm: A two-dimensional model of utilitarian psychology.Guy Kahane, Jim A. C. Everett, Brian D. Earp, Lucius Caviola, Nadira S. Faber, Molly J. Crockett & Julian Savulescu - 2018 - Psychological Review 125 (2):131-164.
    Recent research has relied on trolley-type sacrificial moral dilemmas to study utilitarian versus nonutili- tarian modes of moral decision-making. This research has generated important insights into people’s attitudes toward instrumental harm—that is, the sacrifice of an individual to save a greater number. But this approach also has serious limitations. Most notably, it ignores the positive, altruistic core of utilitarianism, which is characterized by impartial concern for the well-being of everyone, whether near or far. Here, we develop, refine, and validate a (...)
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  7. Pain, dislike and experience.Guy Kahane - 2009 - Utilitas 21 (3):327-336.
    It is widely held that it is only contingent that the sensation of pain is disliked, and that when pain is not disliked, it is not intrinsically bad. This conjunction of claims has often been taken to support a subjectivist view of pain’s badness on which pain is bad simply because it is the object of a negative attitude and not because of what it feels like. In this paper, I argue that accepting this conjunction of claims does not commit (...)
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  8. A Fresh Start for the Objective-List Theory of Well-Being.Guy Fletcher - 2013 - Utilitas 25 (2):206-220.
    So-called theories of well-being (prudential value, welfare) are under-represented in discussions of well-being. I do four things in this article to redress this. First, I develop a new taxonomy of theories of well-being, one that divides theories in a more subtle and illuminating way. Second, I use this taxonomy to undermine some misconceptions that have made people reluctant to hold objective-list theories. Third, I provide a new objective-list theory and show that it captures a powerful motivation for the main competitor (...)
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  9. (1 other version)Enough is Enough: Austin on Knowing.Guy Longworth - 2017 - In Savas L. Tsohatzidis (ed.), Interpreting J. L. Austin: Critical Essays. Cambridge University Press. pp. 186–205.
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  10. William James on Pragmatism and Religion.Guy Axtell - 2017 - In Jacob L. Goodson (ed.), William James, Moral Philosophy, and the Ethical Life: The Cries of the Wounded. Lanham: Lexington Books. pp. 317-336.
    Critics and defenders of William James both acknowledge serious tensions in his thought, tensions perhaps nowhere more vexing to readers than in regard to his claim about an individual’s intellectual right to their “faith ventures.” Focusing especially on “Pragmatism and Religion,” the final lecture in Pragmatism, this chapter will explore certain problems James’ pragmatic pluralism. Some of these problems are theoretical, but others concern the real-world upshot of adopting James permissive ethics of belief. Although Jamesian permissivism is qualified in certain (...)
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  11. Needing and Necessity.Guy Fletcher - 2011 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics. New York: Oxford University Press. pp. 170-192.
    Claims about needs are a ubiquitous feature of everyday practical discourse. It is therefore unsurprising that needs have long been a topic of interest in moral philosophy, applied ethics, and political philosophy. Philosophers have devoted much time and energy to developing theories of the nature of human needs and the like. -/- Philosophers working on needs are typically committed to the idea that there are different kinds of needs and that within the different kinds of needs is a privileged class (...)
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  12. Resisting buck-passing accounts of prudential value.Guy Fletcher - 2012 - Philosophical Studies 157 (1):77-91.
    This paper aims to cast doubt upon a certain way of analysing prudential value (or good for ), namely in the manner of a ‘buck-passing’ analysis. It begins by explaining why we should be interested in analyses of good for and the nature of buck-passing analyses generally (§I). It moves on to considering and rejecting two sets of buck-passing analyses. The first are analyses that are likely to be suggested by those attracted to the idea of analysing good for in (...)
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  13. Deductive Reasoning Under Uncertainty: A Water Tank Analogy.Guy Politzer - 2016 - Erkenntnis 81 (3):479-506.
    This paper describes a cubic water tank equipped with a movable partition receiving various amounts of liquid used to represent joint probability distributions. This device is applied to the investigation of deductive inferences under uncertainty. The analogy is exploited to determine by qualitative reasoning the limits in probability of the conclusion of twenty basic deductive arguments (such as Modus Ponens, And-introduction, Contraposition, etc.) often used as benchmark problems by the various theoretical approaches to reasoning under uncertainty. The probability bounds imposed (...)
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  14. Uneasy companions.Guy Fletcher - 2009 - Ratio 22 (3):359-368.
    A critical notice of Terence Cuneo's The Normative Web and Hallvard Lillehammer's Companions in Guilt: Arguments for Ethical Objectivity.
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  15. Three Independent Factors in Epistemology.Guy Axtell & Philip Olson - 2009 - Contemporary Pragmatism 6 (2):89–109.
    We articulate John Dewey’s “independent factors” approach to moral philosophy and then adapt and extend this approach to address contemporary debate concerning the nature and sources of epistemic normativity. We identify three factors (agent reliability, synchronic rationality, and diachronic rationality) as each making a permanent contribution to epistemic value. Critical of debates that stem from the reductionistic ambitions of epistemological systems that privilege of one or another of these three factors, we advocate an axiological pluralism that acknowledges each factor as (...)
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  16. Reasons to feel, reasons to take pills.Guy Kahane - 2011 - In Julian Savulescu, Ruud ter Meulen & Guy Kahane (eds.), Enhancing Human Capacities. Blackwell. pp. 166–178.
    We live in times where it is possible to control our emotions using biomedical means – for example by taking pills that make us feel better. This chapter discusses one worry about the biomedical enhancement of mood. It is a worry that seems to play an important role in more familiar objections to biomedical enhancement of mood, such as the objection that it would lead to inauthenticity. The worry is that the use of positive mood enhancers will corrupt emotional lives. (...)
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  17. Recovering Responsibility.Guy Axtell - 2011 - Logos and Episteme 2 (3):429-454.
    This paper defends the epistemological importance of ‘diachronic’ or cross-temporal evaluation of epistemic agents against an interesting dilemma posed for this view in Trent Dougherty’s recent paper “Reducing Responsibility.” This is primarily a debate between evidentialists and character epistemologists, and key issues of contention that the paper treats include the divergent functions of synchronic and diachronic (longitudinal) evaluations of agents and their beliefs, the nature and sources of epistemic normativity, and the advantages versus the costs of the evidentialists’ reductionism about (...)
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  18.  44
    Meaningfulness and Importance.Guy Kahane - 2022 - In Iddo Landau (ed.), The Oxford Handbook of Meaning in Life. New York: Oxford University Press.
    Some lives are more meaningful than others. Some lives are more important than others. What is the relationship between meaning in life and importance? Because both can be described as relating to significance, the two are often conflated. But these are rather different concepts and the meaningful and the important can easily come apart. They do, however, interact in important ways. When importance also meets the conditions for meaningfulness, it amplifies it, and importance on a large scale is a key, (...)
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  19. (1 other version)Taking Prudence Seriously.Guy Fletcher - 2019 - Oxford Studies in Metaethics 14:70-94.
    Philosophers have long theorized about which things make people’s lives go well, and why, and the extent to which morality and self-interest can be reconciled. Yet little time has been spent on meta-prudential questions, questions about prudential discourse. This is surprising given that prudence is, prima facie, a normative form of discourse and, as such, cries out for further investigation. Chapter 4 takes up two major meta-prudential questions. It first examines whether there is a set of prudential reasons, generated by (...)
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  20. Are the folk utilitarian about animals?Guy Kahane & Lucius Caviola - 2022 - Philosophical Studies 180 (4):1081-1103.
    Robert Nozick famously raised the possibility that there is a sense in which both deontology and utilitarianism are true: deontology applies to humans while utilitarianism applies to animals. In recent years, there has been increasing interest in such a hybrid views of ethics. Discussions of this Nozickian Hybrid View, and similar approaches to animal ethics, often assume that such an approach reflects the commonsense view, and best captures common moral intuitions. However, recent psychological work challenges this empirical assumption. We review (...)
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  21. If There Is a Hole, It Is Not God Shaped.Guy Kahane - 2018 - In Klaas Kraay (ed.), Does God Matter? Essays on the Axiological Implications of Theism. pp. 95-131.
    Some people are deeply dissatisfied by the universe that modern science reveals to us. They long for the world described by traditional religion. They do not believe in God, but they wish He had existed. I argue that this is a mistake. The naturalist world we inhabit is admittedly rather bleak. It is very far from being the best of all possible worlds. But an alternative governed by God is also unwelcome, and the things that might make God’s existence attractive—cosmic (...)
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  22. Three symbol ungrounding problems: Abstract concepts and the future of embodied cognition.Guy Dove - 2016 - Psychonomic Bulletin and Review 4 (23):1109-1121.
    A great deal of research has focused on the question of whether or not concepts are embodied as a rule. Supporters of embodiment have pointed to studies that implicate affective and sensorimotor systems in cognitive tasks, while critics of embodiment have offered nonembodied explanations of these results and pointed to studies that implicate amodal systems. Abstract concepts have tended to be viewed as an important test case in this polemical debate. This essay argues that we need to move beyond a (...)
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  23. Was evolution worth it?Guy Kahane - 2022 - Philosophical Studies 180 (1):249-271.
    The evolutionary process involved the suffering of quadrillions of sentient beings over millions of years. I argue that when we take this into account, then it is likely that when the first humans appeared, the world was already at an enormous axiological deficit, and that even on favorable assumptions about humanity, it is doubtful that we have overturned this deficit or ever will. Even if there’s no such deficit or we can overturn it, it remains the case that everything of (...)
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  24. (2 other versions)Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.Guy Axtell - 2018 - Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    To speak of being religious lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. There is a strong tendency (...)
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  25. The Significance of the Past.Guy Kahane - 2021 - Journal of the American Philosophical Association 7 (4):582-600.
    The past is deeply important to many of us. But our concern about history can seem puzzling and needs justification. After all, the past cannot be changed: we can help the living needy, but the tears we shed for the long dead victims of past tragedies help no one. Attempts to justify our concern about history typically take one of two opposing forms. It is assumed either that such concern must be justified in instrumental or otherwise self-centered and present-centered terms (...)
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  26. Importance, Value, and Causal Impact.Guy Kahane - 2021 - Journal of Moral Philosophy 19 (6):577-601.
    Many believe that because we are so small, we must be utterly insignificant on the cosmic scale. But whether this is so depends on what it takes to be important. On one view, what matters for importance is the difference to value that something makes. On this view, what determines our cosmic importance is not our size, but what else of value is out there. But a rival view also seems plausible: that importance requires sufficient causal impact on the relevant (...)
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  27. "Recent Work in Virtue Epistemology".Guy Axtell - 1997 - American Philosophical Quarterly 34 (1):1--27.
    This article traces a growing interest among epistemologists in the intellectuals of epistemic virtues. These are cognitive dispositions exercised in the formation of beliefs. Attempts to give intellectual virtues a central normative and/or explanatory role in epistemology occur together with renewed interest in the ethics/epistemology analogy, and in the role of intellectual virtue in Aristotle's epistemology. The central distinction drawn here is between two opposed forms of virtue epistemology, virtue reliabilism and virtue responsibilism. The article develops the shared and distinctive (...)
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  28. Partiality Traps and our Need for Risk-Aware Ethics and Epistemology.Guy Axtell - 2023 - In Eric Siverman (ed.), Virtuous and Vicious Expressions of Partiality. Routledge.
    Virtue theories can plausibly be argued to have important advantages over normative ethical theories which prescribe a strict impartialism in moral judgment, or which neglect people’s special roles and relationships. However, there are clear examples of both virtuous and vicious partiality in people’s moral judgments, and virtue theorists may struggle to adequately distinguish them, much as proponents of other normative ethical theories do. This paper first adapts the “expanding moral circle” concept and some literary examples to illustrate the difficulty of (...)
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  29. Surveying the facts.Guy Longworth - 2018 - In Tamara Dobler & John Collins (eds.), The Philosophy of Charles Travis: Language, Thought, and Perception. Oxford: Oxford University Press.
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  30. Objectivity. Polity Press, 2015. Introduction and T. of Contents.Guy Axtell - 2015 - Polity; Wiley.
    “Objectivity” is an important theoretical concept with diverse applications in our collective practices of inquiry. It is also a concept attended in recent decades by vigorous debate, debate that includes but is not restricted to scientists and philosophers. The special authority of science as a source of knowledge of the natural and social world has been a matter of much controversy. In part because the authority of science is supposed to result from the objectivity of its methods and results, objectivity (...)
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  31. Wittgenstein and Contemporary Belief-Credence Dualism.Guy Axtell - forthcoming - In Pritchard Duncan & Venturinha Nuno (eds.), Wittgenstein and the Epistemology of Religion. Oxford University Press.
    This paper examines religious epistemics in relationship to recent defenses of belief-credence dualism among analytic Christian philosophers, connecting what is most plausible and appealing in this proposal to Wittgenstein’s thought on the nature of religious praxis and affectively-engaged language-use. How close or far is Wittgenstein’s thought about faith to the analytic Christian philosophers’ thesis that “beliefs and credences are two epistemic tools used for different purposes”? While I find B-C dualism appealing for multiple reasons, the paper goes on to raise (...)
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  32. What Do We Understand In Musical Experience?Guy Dammann - 2005 - Postgraduate Journal of Aesthetics 2 (2):70-75.
    Of the many difficult questions that populate the rather treacherous terrain of the philosophy of music, the one that perplexes and interests me the most often crops up in various guises in the myriad books of‘ Quotations for music lovers’ and such like. The following version may be said to capture its fundamental idea. Given that music doesn’t seem in any obvious sense to be about anything precisely, why do we seem to think that it conveys so much so strongly?
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  33. Rawls and Animal Moral Personality.Guy Baldwin - 2023 - Animals 13:1238.
    The relationship between animal rights and contractarian theories of justice such as that of Rawls has long been vexed. In this article, I contribute to the debate over the possibility of inclusion of animals in Rawls’s theory of justice by critiquing the rationale he gives for their omission: that they do not possess moral personality. Contrary to Rawls’s assumptions, it appears that some animals may possess the moral powers that comprise moral personality, albeit to a lesser extent than most humans. (...)
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  34.  59
    Blind Man’s Bluff: The Basic Belief Apologetic as Anti-skeptical Stratagem.Guy Axtell - 2006 - Philosophical Studies 130 (1):131-152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by 'scientific' and 'theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  35. Well-Founded Belief and the Contingencies of Epistemic Location.Guy Axtell - 2019 - In Joseph Adam Carter & Patrick Bondy (eds.), Well Founded Belief: New Essays on the Epistemic Basing Relation. New York: Routledge. pp. 275-304.
    A growing number of philosophers are concerned with the epistemic status of culturally nurtured beliefs, beliefs found especially in domains of morals, politics, philosophy, and religion. Plausibly, worries about the deep impact of cultural contingencies on beliefs in these domains of controversial views is a question about well-foundedness: Does it defeat well-foundedness if the agent is rationally convinced that she would take her own reasons for belief as insufficiently well-founded, or would take her own belief as biased, had she been (...)
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  36. Language as a disruptive technology: Abstract concepts, embodiment and the flexible mind.Guy Dove - 2018 - Philosophical Transactions of the Royal Society B 1752 (373):1-9.
    A growing body of evidence suggests that cognition is embodied and grounded. Abstract concepts, though, remain a significant theoretical chal- lenge. A number of researchers have proposed that language makes an important contribution to our capacity to acquire and employ concepts, particularly abstract ones. In this essay, I critically examine this suggestion and ultimately defend a version of it. I argue that a successful account of how language augments cognition should emphasize its symbolic properties and incorporate a view of embodiment (...)
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  37. Individuality as Difference.Guy Kahane - 2024 - Philosophy and Public Affairs 52 (4):362-396.
    Today’s culture tells us to respect, even celebrate, the many ways in which we are different from each other. These are moral claims about how to relate to people, given that they are different. But does it also matter whether we are different in the first place? I argue for the intrinsic value to us of individuality, understood in terms of our differences from others. Past defences of individuality often unhelpfully conflate it with autonomy or authenticity, but these can come (...)
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  38. Is the Universe Indifferent? Should We Care?Guy Kahane - 2021 - Philosophy and Phenomenological Research 104 (3):676-695.
    Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 676-695, May 2022.
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  39. History And Persons.Guy Kahane - 2017 - Philosophy and Phenomenological Research 99 (1):162-187.
    The non-identity problem is usually considered in the forward-looking direction but a version of it also applies to the past, due to the fact that even minor historical changes would have affected the whole subsequent sequence of births, dramatically changing who comes to exist next. This simple point is routinely overlooked by familiar attitudes and evaluative judgments about the past, even those of sophisticated historians. I shall argue, however, that it means that when we feel sadness about some historical tragedy, (...)
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  40. Recent Work in Applied Virtue Ethics.Guy Axtell & Philip Olson - 2012 - American Philosophical Quarterly 49 (3):183-204.
    The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...)
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  41. The Locative Analysis of Good For Formulated and Defended.Guy Fletcher - 2012 - Journal of Ethics and Social Philosophy (JESP) 6 (1):1-27.
    THE STRUCTURE OF THIS PAPER IS AS FOLLOWS. I begin §1 by dealing with preliminary issues such as the different relations expressed by the “good for” locution. I then (§2) outline the Locative Analysis of good for and explain its main elements before moving on to (§3) outlining and discussing the positive features of the view. In the subsequent sections I show how the Locative Analysis can respond to objections from, or inspired by, Sumner (§4-5), Regan (§6), and Schroeder and (...)
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  42. (1 other version)Prospects for a truth-conditional account of standing meaning.Guy Longworth - 2012 - In Richard Schantz (ed.), Prospects for Meaning. Walter de Gruyter.
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  43. A Painful End for Perfectionism?Guy Fletcher - 2022 - Midwest Studies in Philosophy 46:233-250.
    This paper examines perfectionist attempts to explain the prudential badness of pain (its badness for those who experience it). It starts by considering simple perfectionist explanations, finding them wanting, before considering the most sophisticated perfectionist attempt to explain prudential badness: Gwen Bradford’s tripartite perfectionism. The paper argues that Bradford’s view, though an improvement on earlier perfectionist proposals, still does not satisfactorily explain the full set of prudentially bad pains. It ends by showing how this provides grounds for a general kind (...)
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  44. Optimism without theism? Nagasawa on atheism, evolution, and evil.Guy Kahane - 2022 - Religious Studies 58 (4):701-714.
    Nagasawa has argued that the suffering associated with evolution presents a greater challenge to atheism than to theism because that evil is incompatible with ‘existential optimism’ about the world – with seeing the world as an overall good place, and being thankful that we exist. I argue that even if atheism was incompatible with existential optimism in this way, this presents no threat to atheism. Moreover, it is unclear how the suffering associated with evolution could on its own undermine existential (...)
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  45. (1 other version)Thinking Twice about Virtue and Vice: Philosophical Situationism and the Vicious Minds Hypothesis.Guy Axtell - 2017 - Logos and Episteme 8 (1):7-39.
    This paper provides an empirical defense of credit theories of knowing against Mark Alfano’s challenges to them based on his theses of inferential cognitive situationism and of epistemic situationism. In order to support the claim that credit theories can treat many cases of cognitive success through heuristic cognitive strategies as credit-conferring, the paper develops the compatibility between virtue epistemologies qua credit theories, and dual-process theories in cognitive psychology. It also a response to Lauren Olin and John Doris’ “vicious minds” thesis, (...)
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  46. Religious Pluralism and its Discontents: Faith and the ‘Logic of Exclusion'.Guy Axtell - 2003 - Journal of Indian Philosophy and Religion 8:49-74.
    Debate over the adequacy of John Hick's conception of religious pluralism is engaged in a comparative manner.
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  47. A Millian Objection to Reasons as Evidence.Guy Fletcher - 2013 - Utilitas 25 (3):417-420.
    Stephen Kearns and Daniel Star have recently proposed this thesis: [Reasons as Evidence: Necessarily, a fact F is a reason for an agent A to PHI.
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  48. Variable versus fixed-rate rule-utilitarianism.Brad Hooker & Guy Fletcher - 2008 - Philosophical Quarterly 58 (231):344–352.
    Fixed-rate versions of rule-consequentialism and rule-utilitarianism evaluate rules in terms of the expected net value of one particular level of social acceptance, but one far enough below 100% social acceptance to make salient the complexities created by partial compliance. Variable-rate versions of rule-consequentialism and rule-utilitarianism instead evaluate rules in terms of their expected net value at all different levels of social acceptance. Brad Hooker has advocated a fixed-rate version. Michael Ridge has argued that the variable-rate version is better. The debate (...)
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  49. Should Atheists Wish That There Were No Gratuitous Evils?Guy Kahane - 2021 - Faith and Philosophy 38 (4):460-483.
    Many atheists argue that because gratuitous evil exists, God (probably) doesn’t. But doesn’t this commit atheists to wishing that God did exist, and to the pro-theist view that the world would have been better had God existed? This doesn’t follow. I argue that if all that evil still remains but is just no longer gratuitous, then, from an atheist perspective, that wouldn’t have been better. And while a counterfactual from which that evil is literally absent would have been impersonally better, (...)
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  50. Epistemic Value, Duty, and Virtue.Guy Axtell - 2021 - In Brian C. Barnett (ed.), Introduction to Philosophy: Epistemology. Rebus Community.
    This chapter introduces some central issues in Epistemology, and, like others in the open textbook series Introduction to Philosophy, is set up for rewarding college classroom use, with discussion/reflection questions matched to clearly-stated learning objectives,, a brief glossary of the introduced/bolded terms/concepts, links to further open source readings as a next step, and a readily-accessible outline of the classic between William Clifford and William James over the "ethics of belief." The chapter introduces questions of epistemic value through Plato's famous example (...)
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