By Jessica Brown
Modern philosophy of brain is ruled through anti- individualism, which holds subject's ideas are made up our minds not just by means of what's inside of her head but in addition by means of points of her setting. regardless of its dominance, anti-individualism is topic to a frightening array of epistemological objections: that it really is incompatible with the privileged entry each one topic has to her innovations, that it undermines rationality, and, absurdly, that it presents a brand new path to a priori wisdom of the realm. during this rigorous and persuasive examine, Jessica Brown defends anti- individualism from those epistemological objections. The dialogue has very important results for key epistemological concerns reminiscent of skepticism, closure, transmission, and the character of data and warrant.According to Brown's research, one major reason behind pondering that anti-individualism is incompatible with privileged entry is that it undermines a subject's introspective skill to distinguish varieties of concepts. So clinically determined, the normal specialise in a subject's reliability approximately her concepts offers no sufficient answer. Brown defuses the objection via entice the epistemological thought of a suitable replacement. extra, she argues that, given a formal knowing of rationality, anti- individualism is appropriate with the proposal that we're rational topics. even if, the dialogue of rationality presents a brand new argument that anti-individualism is in stress with Fregean experience. ultimately, Brown indicates that anti-individualism doesn't create a brand new path to a priori wisdom of the area. whereas rejecting strategies that limit the transmission of warrant, she argues that anti-individualists may still deny that we have got the kind of wisdom that might be required to take advantage of a priori wisdom of notion content material to realize a priori wisdom of the international.
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Additional resources for Anti-Individualism and Knowledge (Contemporary Philosophical Monographs)
A compatibilist might try to respond to the discrimination argument by pointing out that, on pain of skepticism, knowledge that p cannot require that one can distinguish the actual situation in which p from every possible alternative situation in which p is false. Consider a subject who is looking at a rose and having a perceptual experience as of seeing a rose. She could have a subjectively indistinguishable experience had she just become a brain in a vat (BIV) being stimulated to make it seem as if she is seeing a rose.
But we would deny that her belief is knowledge if she cannot distinguish a crow from another kind of bird that is abundant in her area, say, a rook, on the basis of perception. By contrast, consider a keen bird-watcher looking at the same scene. She too forms the correct perceptually based belief that the bird is a crow. However, unlike the ﬁrst subject, the second can visually distinguish crows from other birds that are abundant in the area, and also from similar birds rarely found in the area.
In the situation in which there is no dominant natural kind in the stuff called ‘water’, it might be suggested that Sally thinks that the clear, colorless, liquid called ‘water’ is wet. Even if Sally thinks a descriptive thought in the no-reference case, this does not entail that she thinks a descriptive thought when things go well, for example, when she does see an apple. So, this understanding of the no-reference case may be adopted by an anti-individualist. Alternatively, the anti-individualist could argue that when there is no suitable object or kind to refer to, the subject fails to think any determinate thought (see Evans 1982; McDowell 1986; Boghossian 1997).