Jason Baehr presents a new theory of 'responsibilist' or character-based virtue-epistemology -- an approach in which intellectual character traits are given a central and fundamental role. He examines the nature and structure of an intellectual virtue and accounts for the role of reflection on intellectual virtues in epistemology.
This book presents four bridges connecting work in virtue epistemology and work in philosophy of science (broadly construed) that may serve as catalysts for the further development of naturalized virtue epistemology. These bridges are: empirically informed theories of epistemic virtue; virtue theoretic solutions to under determination; epistemic virtues in the history of science; and the value of understanding. Virtue epistemology has opened many new areas of inquiry in contemporary epistemology including: epistemic agency, the role of motivations and emotions in epistemology, the nature of abilities, skills and competences, wisdom and curiosity. Value driven epistemic inquiry has become quite complex and there is a need for a responsible and rigorous process of constructing naturalized theories of epistemic virtue. This volume makes the involvement of the sciences more explicit and looks at the empirical aspect of virtue epistemology. Concerns about virtue epistemology are considered in the essays contained here, including the question: can any virtue epistemology meet both the normativity constraint and the empirical constraint? The volume suggests that these worries should not be seen as impediments but rather as useful constraints and desiderata to guide the construction of naturalized theories of epistemic virtue.
Drawing on the work of Maria Montessori and contemporary virtue epistemologists such as Linda Zagzebski and Jason Baehr, Intellectual Agency and Virtue Epistemology presents a new interpretation of the nature of intellectual agency and its associated virtues. Focusing on Montessori's interpretation of specific virtues including sensory attentiveness, intellectual love and intellectual humility, it discusses why these are virtues, why one can be held responsible for them, and how they relate to each other. Moreover, it considers pedagogical implications of considering these capacities to be virtues. Intellectual Agency and Virtue Epistemology not only reveals the value of seeing Montessori as a virtue epistemologist, it encourages educationalists to take seriously the cultivation of intellectual virtues as an important part of the education of children.
Ernest Sosa extends his distinctive approach to epistemology, intertwining issues concerning the role of the will in judgment and belief with issues of epistemic evaluation. While noting that human knowledge trades on distinctive psychological capacities, Sosa also emphasises the role of the social in human knowledge.
With its focus on intellectual virtues and their role in the acquisition and transmission of knowledge and related epistemic goods, virtue epistemology provides a rich set of tools for educational theory and practice. In particular, characteristics under the rubric of "responsibilist" virtue epistemology, like curiosity, open-mindedness, attentiveness, intellectual courage, and intellectual tenacity, can help educators and students define and attain certain worthy but nebulous educational goals like a love of learning, lifelong learning, and critical thinking. This volume is devoted to exploring the intersection between virtue epistemology and education. It assembles leading virtue epistemologists and philosophers of education to address such questions as: Which virtues are most essential to education? How exactly should these virtues be understood? How is the goal of intellectual character growth related to other educational goals, for example, to critical thinking and knowledge-acquisition? What are the "best practices" for achieving this goal? Can growth in intellectual virtues be measured? The chapters are a prime example of "applied epistemology" and promise to be a seminal contribution to an area of research that is rapidly gaining attention within epistemology and beyond.
This is the first book devoted to the work of Ernest Sosa, one of the most influential contemporary epistemologists. Part of the acclaimed Philosophers and Their Critics series. The editor’s introduction serves as an introduction to Sosa’s epistemology. Contains critical essays by more than twenty of the most prominent epistemologists in the world, commenting on Sosa's work. Concludes with Sosa’s own reply to his critics.
The Oxford Handbook of Epistemology contains 19 previously unpublished chapters by today's leading figures in the field. These chapters function not only as a survey of key areas, but as original scholarship on a range of vital topics. Written accessibly for advanced undergraduates, graduate students, and professional philosophers, the Handbook explains the main ideas and problems of contemporary epistemology while avoiding overly technical detail.
Out of the ferment of recent debates about the intellectual virtues, Roberts and Wood have developed an approach they call 'regulative epistemology'. This is partly a return to classical and medieval traditions, partly in the spirit of Locke's and Descartes's concern for intellectual formation, partly an exploration of connections between epistemology and ethics, and partly an approach that has never been tried before.Standing on the shoulders of recent epistemologists - including William Alston, Alvin Plantinga, Ernest Sosa, and Linda Zagzebski - Roberts and Wood pursue epistemological questions by looking closely and deeply at particular traits of intellectual character such as love of knowledge, intellectual autonomy, intellectual generosity, and intellectual humility. Central to their vision is an account of intellectual goods that includes not just knowledge as properly grounded belief, butunderstanding and personal acquaintance, acquired and shared through the many social practices of actual intellectual life.This approach to intellectual virtue infuses the discipline of epistemology with new life, and makes it interesting to people outside the circle of professional epistemologists. It is epistemology for the whole intellectual community, as Roberts and Wood carefully sketch the ways in which virtues that would have been categorized earlier as moral make for agents who can better acquire, refine, and communicate important kinds of knowledge.