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This book offers a completely new solution to the ancient philosophical problem of radical skepticism—the challenge of explaining how it is possible to have knowledge of a world external to us. The book argues that the key to resolving this puzzle is to realize that it is composed of two logically distinct problems, each requiring its own solution. The book then puts forward solutions to both problems. To that end, the book offers a new reading of Wittgenstein's account of the structure of rational evaluation and demonstrates how this provides an elegant solution to one aspect of the skeptical problem. The book also revisits the epistemological disjunctivist proposal and shows how it can effectively handle the other aspect of the problem. Finally, the book argues that these two anti-skeptical positions, while superficially in tension with each other, are not only compatible but also mutually supporting. The result is a comprehensive and distinctive resolution to the problem of radical skepticism, one that challenges many assumptions in contemporary epistemology.

In this concise book, one of the world's leading epistemologists provides a sophisticated, revisionist introduction to the problem of knowledge in Western philosophy. Modern and contemporary accounts of epistemology tend to focus on limited questions of knowledge and skepticism, such as how we can know the external world, other minds, the past through memory, the future through induction, or the world's depth and structure through inference. The book steps back for a better view of the more general issues posed by the ancient Greek Pyrrhonists. Returning to and illuminating this older, broader epistemological tradition, the book develops an original account of the subject, giving it substance not with Cartesian theology but with science and common sense. Descartes is a part of this ancient tradition, but he goes beyond it by considering not just whether knowledge is possible at all but also how we can properly attain it. In Cartesian epistemology, the book finds a virtue-theoretic account, one that is extended beyond the Cartesian context. Once epistemology is viewed in this light, many of its problems can be solved or fall away. The result is an important reevaluation of epistemology that will be essential reading for students and teachers.

This book explains the nature of knowledge through an approach originated by the author years ago, known as virtue epistemology. The book provides a comprehensive account of the author's views on epistemic normativity as a form of performance normativity on two levels. On a first level is found the normativity of the apt performance, whose success manifests the performer's competence. On a higher level is found the normativity of the meta-apt performance, which manifests not necessarily first-order skill or competence but rather the reflective good judgment required for proper risk assessment. The book develops this bi-level account in multiple ways, by applying it to issues much disputed in recent epistemology: epistemic agency, how knowledge is normatively related to action, the knowledge norm of assertion, and the Meno problem as to how knowledge exceeds merely true belief. A full chapter is devoted to how experience should be understood if it is to figure in the epistemic competence that must be manifest in the truth of any belief apt enough to constitute knowledge. Another takes up the epistemology of testimony from the performance–theoretic perspective. Two other chapters are dedicated to comparisons with ostensibly rival views, such as classical internalist foundationalism, a knowledge-first view, and attributor contextualism. The book concludes with a defense of the epistemic circularity inherent in meta-aptness and thereby in the full aptness of knowing full well.

It seems reasonable to believe that there might have existed things other than those that in fact exist, or have existed. But how should we understand such claims? Standard semantic theories exploit the Leibnizian metaphor of a set of all possible worlds: a proposition might or must be true if it is true in some or all possible worlds. The actualist, who believes that nothing exists except what actually exists, prefers to talk of possible states of the world, or of ways that a world might be. But even the actualist still faces the problem of explaining what we are talking about when we talk about the domains of other possible worlds. This book develops a framework for clarifying this problem, and explores a number of actualist strategies for solving it. Some philosophers have hypothesized a realm of individual essences that stand as proxies for all merely possible beings. Others have argued that we are committed to the necessary existence of everything that does or might exist. In contrast, this book shows how we can make sense of ordinary beliefs about what might and must exist without making counterintuitive metaphysical commitments. The book also sheds new light on the nature of metaphysical theorizing by exploring the interaction of semantic and metaphysical issues, the connections between different metaphysical issues, and the nature of ontological commitment.

A woman glances at a broken clock and comes to believe it is a quarter past seven. Yet, despite the broken clock, it really does happen to be a quarter past seven. Her belief is true, but it isn't knowledge. This is a classic illustration of a central problem in epistemology: determining what knowledge requires in addition to true belief. This book finds a new solution to the problem in the observation that whenever someone has a true belief but not knowledge, there is some significant aspect of the situation about which she lacks true beliefs—something important that she doesn't quite “get.” This may seem a modest point but, as the book shows, it has the potential to reorient the theory of knowledge. Whether a true belief counts as knowledge depends on the importance of the information one does or doesn't have. This means that questions of knowledge cannot be separated from questions about human concerns and values. It also means that, contrary to what is often thought, there is no privileged way of coming to know. Knowledge is a mutt. Proper pedigree is not required. What matters is that one doesn't lack important nearby information. Challenging some of the central assumptions of contemporary epistemology, this is an original and important account of knowledge.