• • • Epistemology ( ( ); from, epistēmē, meaning 'knowledge', and,, meaning 'logical discourse') is the of concerned with the theory of. Epistemology studies the nature of knowledge, justification, and the rationality of belief. Much of the debate in epistemology centers on four areas: (1) the of the nature of knowledge and how it relates to such concepts as,, and, (2) various problems of, (3) the sources and scope of knowledge and justified belief, and (4) the criteria for knowledge and justification.

Epistemology addresses such questions as 'What makes justified beliefs justified?' , 'What does it mean to say that we know something?' And fundamentally 'How do we know that we know?' The term 'Epistemology' was first used by Scottish philosopher in 1854. However, according to Brett Warren, had previously personified this philosophical concept as the character Epistemon in 1591. See also: Whether someone's belief is true is not a prerequisite for (its) belief.

Knowledge; and her very unawareness only makes her situation all the more tragic. The low view of God. The words, “Be still, and know that I am God,” mean next to nothing to the self- confident, bustling. There is scarcely an error in doctrine or a failure in applying Christian ethics that cannot be traced finally to imperfect. Reading will be always needed.doctrine of the knowledge of god - gluppe - online download doctrine of the knowledge of god doctrine of the knowledge of god spend your few moment to read a book even only few pages. Reading book is not.doctrine of knowledge - wordpress - 1 doctrine of knowledge 1. The hebrew word.

On the other hand, if something is actually known, then it categorically cannot be false. For example, if a person believes that a bridge is safe enough to support him, and attempts to cross it, but the bridge then collapses under his weight, it could be said that he believed that the bridge was safe but that his belief was mistaken. It would not be accurate to say that he knew that the bridge was safe, because plainly it was not. By contrast, if the bridge actually supported his weight, then he might say that he had believed that the bridge was safe, whereas now, after proving it to himself (by crossing it), he knows it was safe.

Epistemologists argue over whether belief is the proper. Some would rather describe knowledge as a system of justified true, and others as a system of justified true sentences. Plato, in his, argues that belief is the most commonly invoked truth-bearer. Justification [ ] In the, considers a number of theories as to what knowledge is, the last being that knowledge is true belief 'with an account' (meaning explained or defined in some way).

According to the theory that knowledge is justified true belief, in order to know that a given proposition is true, one must not only believe the relevant true proposition, but one must also have a good reason for doing so. One implication of this would be that no one would gain knowledge just by believing something that happened to be true. For example, an ill person with no medical training, but with a generally optimistic attitude, might believe that he will recover from his illness quickly. Nevertheless, even if this belief turned out to be true, the patient would not have known that he would get well since his belief lacked justification. The definition of knowledge as justified true belief was widely accepted until the 1960s. At this time, a paper written by the American philosopher provoked major widespread discussion. (See for other views on the idea.) Gettier problem [ ].

Representing a definition of knowledge. Is best known for a short paper entitled 'Is Justified True Belief Knowledge?' Published in 1963, which called into question the theory of knowledge that had been dominant among philosophers for thousands of years.

This in turn called into question the actual value of philosophy if such an obvious and easy counterexample to a major theory could exist without anyone noticing it for thousands of years. In a few pages, Gettier argued that there are situations in which one's belief may be justified and true, yet fail to count as knowledge. That is, Gettier contended that while justified belief in a true proposition is necessary for that proposition to be known, it is not sufficient. As in the diagram, a true proposition can be believed by an individual (purple region) but still not fall within the 'knowledge' category (yellow region). According to Gettier, there are certain circumstances in which one does not have knowledge, even when all of the above conditions are met. Gettier proposed two, which have come to be known as 'Gettier cases', as to the classical account of knowledge. One of the cases involves two men, Smith and Jones, who are awaiting the results of their applications for the same job.

Each man has ten coins in his pocket. Smith has excellent reasons to believe that Jones will get the job and, furthermore, knows that Jones has ten coins in his pocket (he recently counted them). From this Smith infers, 'the man who will get the job has ten coins in his pocket.' However, Smith is unaware that he also has ten coins in his own pocket. Furthermore, Smith, not Jones, is going to get the job. While Smith has strong evidence to believe that Jones will get the job, he is wrong. Smith has a justified true belief that the man who will get the job has ten coins in his pocket; however, according to Gettier, Smith does not know that the man who will get the job has ten coins in his pocket, because Smith's belief is '.true by virtue of the number of coins in Jones's pocket, while Smith does not know how many coins are in Smith's pocket, and bases his belief.on a count of the coins in Jones's pocket, whom he falsely believes to be the man who will get the job.'

(see p. 122.) These cases fail to be knowledge because the subject's belief is justified, but only happens to be true by virtue of luck. In other words, he made the correct choice (in this case predicting an outcome) for the wrong reasons. This example is similar to those often given when discussing belief and truth, wherein a person's belief of what will happen can coincidentally be correct without his or her having the actual knowledge to base it on. Responses to Gettier [ ]. This section does not any. Unsourced material may be challenged and.

(November 2015) () The responses to Gettier have been varied. Usually, they have involved substantial attempts to provide a definition of knowledge different from the classical one, either by recasting knowledge as justified true belief with some additional fourth condition, or proposing a completely new set of conditions, disregarding the classical ones entirely. Infallibilism, indefeasibility [ ] In one response to Gettier, the American philosopher has argued that the only definition of knowledge that could ever be immune to all counterexamples is the one. To qualify as an item of knowledge, goes the theory, a belief must not only be true and justified, the justification of the belief must necessitate its truth. In other words, the justification for the belief must be infallible. Yet another possible candidate for the fourth condition of knowledge is indefeasibility.

Theory maintains that there should be no overriding or defeating truths for the reasons that justify one's belief. For example, suppose that person S believes he saw Tom Grabit steal a book from the library and uses this to justify the claim that Tom Grabit stole a book from the library. A possible defeater or overriding proposition for such a claim could be a true proposition like, 'Tom Grabit's identical twin Sam is currently in the same town as Tom.'

When no defeaters of one's justification exist, a subject would be epistemologically justified. The Indian philosopher has drawn on the tradition to respond to the Gettier problem. Nyaya theory distinguishes between know p and know that one knows p—these are different events, with different causal conditions. The second level is a sort of implicit inference that usually follows immediately the episode of knowing p (knowledge simpliciter). The Gettier case is examined by referring to a view of (late 12th century), who takes any true belief to be knowledge; thus a true belief acquired through a wrong route may just be regarded as knowledge simpliciter on this view. The question of justification arises only at the second level, when one considers the knowledgehood of the acquired belief. Initially, there is lack of uncertainty, so it becomes a true belief.

But at the very next moment, when the hearer is about to embark upon the venture of knowing whether he knows p, doubts may arise. 'If, in some Gettier-like cases, I am wrong in my inference about the knowledgehood of the given occurrent belief (for the evidence may be pseudo-evidence), then I am mistaken about the truth of my belief – and this is in accordance with Nyaya fallibilism: not all knowledge-claims can be sustained.' Reliabilism [ ]. Main article: A central debate about the nature of justification is a debate between epistemological externalists on the one hand, and epistemological internalists on the other.

Externalists hold that factors deemed 'external', meaning outside of the psychological states of those who gain knowledge, can be conditions of justification. For example, an externalist response to the Gettier problem is to say that, in order for a justified true belief to count as knowledge, there must be a link or dependency between the belief and the state of the external world.

Usually this is understood to be a causal link. Such causation, to the extent that it is 'outside' the mind, would count as an external, knowledge-yielding condition. Internalists, on the other hand, assert that all knowledge-yielding conditions are within the psychological states of those who gain knowledge. Though unfamiliar with the internalist/externalist debate himself, many point to as an early example of the internalist path to justification.

He wrote that, because the only method by which we perceive the external world is through our senses, and that, because the senses are not infallible, we should not consider our concept of knowledge to be infallible. The only way to find anything that could be described as 'indubitably true', he advocates, would be to see things 'clearly and distinctly'. He argued that if there is an omnipotent, good being who made the world, then it's reasonable to believe that people are made with the ability to know. However, this does not mean that man's ability to know is perfect. God gave man the ability to know, but not omniscience.

Descartes said that man must use his capacities for knowledge correctly and carefully through methodological doubt. The dictum 'Cogito ergo sum' (I think, therefore I am) is also commonly associated with Descartes' theory, because in his own methodological doubt, doubting everything he previously knew in order to start from a blank slate, the first thing that he could not logically bring himself to doubt was his own existence: 'I do not exist' would be a contradiction in terms; the act of saying that one does not exist assumes that someone must be making the statement in the first place. Though Descartes could doubt his senses, his body and the world around him, he could not deny his own existence, because he was able to doubt and must exist in order to do so. Even if some 'evil genius' were to be deceiving him, he would have to exist in order to be deceived. This one sure point provided him with what he would call his Archimedean point, in order to further develop his foundation for knowledge.

Simply put, Descartes' epistemological justification depended upon his indubitable belief in his own existence and his clear and distinct knowledge of God. Value problem [ ] We generally assume that knowledge is more valuable than mere true belief. If so, what is the explanation? A formulation of the value problem in epistemology first occurs in 's Meno. Socrates points out to Meno that a man who knew the way to Larissa could lead others there correctly.

But so, too, could a man who had true beliefs about how to get there, even if he had not gone there or had any knowledge of Larissa. Socrates says that it seems that both knowledge and true opinion can guide action. Meno then wonders why knowledge is valued more than true belief, and why knowledge and true belief are different. Socrates responds that knowledge is more valuable than mere true belief because it is tethered, or justified.

Justification, or working out the reason for a true belief, locks down true belief. The problem is to identify what (if anything) makes knowledge more valuable than mere true belief, or that makes knowledge more valuable than a more minimal conjunction of its components, such as justification, safety, sensitivity, statistical likelihood, and anti-Gettier conditions, on a particular analysis of knowledge that conceives of knowledge as divided into components (to which knowledge-first epistemological theories, which posit knowledge as fundamental, are notable exceptions). The value problem reemerged in the philosophical literature on epistemology in the twenty-first century following the rise of in the 1980s, partly because of the obvious link to the concept of value in ethics. The value problem has been presented as an argument against epistemic by philosophers including, and. Zagzebski analogizes the value of knowledge to the value of espresso produced by an espresso maker: 'The liquid in this cup is not improved by the fact that it comes from a reliable espresso maker. If the espresso tastes good, it makes no difference if it comes from an unreliable machine.'

For Zagzebski, the value of knowledge deflates to the value of mere true belief. She assumes that reliability in itself has no value or disvalue, but Goldman and Olsson disagree. They point out that Zagzebski's conclusion rests on the assumption of veritism: all that matters is the acquisition of true belief. To the contrary, they argue that a reliable process for acquiring a true belief adds value to the mere true belief by making it more likely that future beliefs of a similar kind will be true.

By analogy, having a reliable espresso maker that produced a good cup of espresso would be more valuable than having an unreliable one that luckily produced a good cup because the reliable one would more likely produce good future cups compared to the unreliable one. The value problem is important to assessing the adequacy of theories of knowledge that conceive of knowledge as consisting of true belief and other components. According to, an adequate account of knowledge should resist counterexamples and allow an explanation of the value of knowledge over mere true belief. Should a theory of knowledge fail to do so, it would prove inadequate. One of the more influential responses to the problem is that knowledge is not particularly valuable and is not what ought to be the main focus of epistemology. Instead, epistemologists ought to focus on other mental states, such as understanding. Advocates of virtue epistemology have argued that the value of knowledge comes from an internal relationship between the knower and the mental state of believing.

Acquiring knowledge [ ] A priori and a posteriori knowledge [ ]. Main article: The nature of this distinction has been disputed by various philosophers; however, the terms may be roughly defined as follows: • knowledge is knowledge that is known independently of experience (that is, it is non-empirical, or arrived at beforehand, usually by reason). It will henceforth be acquired through anything that is independent from experience. • knowledge is knowledge that is known by experience (that is, it is empirical, or arrived at afterward). A priori knowledge is a way of gaining knowledge without the need of experience. In Bruce Russell's article 'A Priori Justification and Knowledge' he says that it is 'knowledge based on a priori justification,' (1) which relies on intuition and the nature of these intuitions.

A priori knowledge is often contrasted with posteriori knowledge, which is knowledge gained by experience. A way to look at the difference between the two is through an example. Bruce Russell gives two propositions in which the reader decides which one he believes more. Option A: All crows are birds. Option B: All crows are black. If you believe option A, then you are a priori justified in believing it because you don't have to see a crow to know it's a bird. If you believe in option B, then you are posteriori justified to believe it because you have seen many crows therefore knowing they are black.

He goes on to say that it doesn't matter if the statement is true or not, only that if you believe in one or the other that matters. The idea of a priori knowledge is that it is based on intuition or rational insights.

Laurence BonJour says in his article 'The Structure of Empirical Knowledge', that a 'rational insight is an immediate, non-inferential grasp, apprehension or 'seeing' that some proposition is necessarily true.' (3) Going back to the crow example, by Laurence BonJour's definition the reason you would believe in option A is because you have an immediate knowledge that a crow is a bird, without ever experiencing one. Takes a novel approach to the problem. It says that there is an innate predisposition for certain types of learning. 'Only small parts of the brain resemble a; this is true even for human beings. Winclone 3 Trial Download. The remainder is more like an exposed negative waiting to be dipped into a developer fluid' Analytic–synthetic distinction [ ]. Main article:, in his, drew a distinction between 'analytic' and 'synthetic' propositions.

He contended that some propositions are such that we can know them to be true just by understanding their meaning. For example, consider, 'My father's brother is my uncle.' We can know it to be true solely by virtue of our understanding what its terms mean. Philosophers call such propositions 'analytic'. Synthetic propositions, on the other hand, have distinct subjects and predicates.

An example would be, 'My father's brother has black hair.' Kant stated that all mathematical and scientific statements are analytic a priori propositions because they are but our knowledge about the attributes of the mathematical or physical subjects we can only get by logical inference. The American philosopher, in his, famously challenged the distinction, arguing that the two have a blurry boundary. Some contemporary philosophers have offered more sustainable accounts of the distinction.

Branches or schools of thought [ ] Historical [ ] The historical study of philosophical epistemology is the historical study of efforts to gain philosophical understanding or knowledge of the nature and scope of human knowledge. Since efforts to get that kind of understanding have a history, the questions philosophical epistemology asks today about human knowledge are not necessarily the same as they once were.

But that does not mean that philosophical epistemology is itself a historical subject, or that it pursues only or even primarily historical understanding. Empiricism [ ] In philosophy, is generally a theory of knowledge focusing on the role of experience, especially experience based on by the. Certain forms treat all knowledge as empirical, [ ] while some regard disciplines such as and as exceptions. [ ] There are many variants of empiricism,, and being among the most commonly expounded. But central to all empiricist epistemologies is the notion of the epistemologically privileged status of. Idealism [ ] Many believe that knowledge is primarily (at least in some areas) acquired by a priori processes or is —for example, in the form of concepts not derived from experience. The relevant theoretical processes often go by the name '.

The relevant theoretical concepts may purportedly be part of the structure of the human (as in 's theory of ), or they may be said to exist independently of the mind (as in Plato's ). Rationalism [ ]. Main article: By contrast with empiricism and idealism, which centres around the epistemologically privileged status of sense data (empirical) and the primacy of Reason (theoretical) respectively, modern rationalism adds a third 'system of thinking', (as has termed these areas) and holds that all three are of equal importance: The empirical, the theoretical and the abstract. For Bachelard, rationalism makes equal reference to all three systems of thinking. Constructivism [ ] is a view in philosophy according to which all 'knowledge is a compilation of human-made constructions', 'not the neutral discovery of an objective truth'. Whereas objectivism is concerned with the 'object of our knowledge', constructivism emphasises 'how we construct knowledge'.

Constructivism proposes new definitions for and that form a new, based on inter-subjectivity instead of the classical, and on viability instead of truth. Piagetian constructivism, however, believes in objectivity—constructs can be validated through experimentation.

The constructivist point of view is pragmatic; as said: 'The norm of the truth is to have made it.' Regress problem [ ]. Main article: The regress problem is the problem of providing a complete logical foundation for human knowledge. The traditional way of supporting a rational argument is to appeal to other rational arguments, typically using chains of reason and rules of logic.

A classic example that goes back to Aristotle is deducing that Socrates is mortal. We have a logical rule that says All humans are mortal and an assertion that Socrates is human and we deduce that Socrates is mortal. In this example how do we know that Socrates is human?

Presumably we apply other rules such as: All born from human females are human. Which then leaves open the question how do we know that all born from humans are human? This is the regress problem: how can we eventually terminate a logical argument with some statement(s) that do not require further justification but can still be considered rational and justified? As John Pollock stated. To justify a belief one must appeal to a further justified belief. This means that one of two things can be the case. Either there are some beliefs that we can be justified for holding, without being able to justify them on the basis of any other belief, or else for each justified belief there is an infinite regress of (potential) justification [the nebula theory].

On this theory there is no rock bottom of justification. Justification just meanders in and out through our network of beliefs, stopping nowhere. The apparent impossibility of completing an infinite chain of reasoning is thought by some to support.

It is also the impetus for Descartes' famous dictum:. Descartes was looking for some logical statement that could be true without appeal to other statements. Response to the regress problem [ ] Many epistemologists studying justification have attempted to argue for various types of chains of reasoning that can escape the regress problem. Foundationalism [ ] respond to the regress problem by asserting that certain 'foundations' or 'basic beliefs' support other beliefs but do not themselves require justification from other beliefs. These beliefs might be justified because they are self-evident, infallible, or derive from reliable cognitive mechanisms.

Perception, memory, and a priori intuition are often considered to be possible examples of basic beliefs. The chief criticism of foundationalism is that if a belief is not supported by other beliefs, accepting it may be arbitrary or unjustified.

Coherentism [ ] Another response to the regress problem is, which is the rejection of the assumption that the regress proceeds according to a pattern of linear justification. To avoid the charge of circularity, hold that an individual belief is justified circularly by the way it fits together (coheres) with the rest of the belief system of which it is a part. This theory has the advantage of avoiding the infinite regress without claiming special, possibly arbitrary status for some particular class of beliefs. Yet, since a system can be coherent while also being wrong, coherentists face the difficulty of ensuring that the whole system to reality.

Additionally, most logicians agree that any argument that is circular is trivially valid. That is, to be illuminating, arguments must be linear with conclusions that follow from stated premises.

However, Warburton writes in 'Thinking from A to Z', 'Circular arguments are not invalid; in other words, from a logical point of view there is nothing intrinsically wrong with them. However, they are, when viciously circular, spectacularly uninformative.

(Warburton 1996).' Foundherentism [ ] A position known as ', advanced by, is meant to be a unification of foundationalism and coherentism. One component of this theory is what is called the 'analogy of the crossword puzzle.' Whereas, for example, infinitists regard the regress of reasons as 'shaped' like a single line, has argued that it is more like a crossword puzzle, with multiple lines mutually supporting each other. Infinitism [ ] An alternative resolution to the regress problem is known as '. Infinitists take the infinite series to be merely potential, in the sense that an individual may have indefinitely many reasons available to them, without having consciously thought through all of these reasons when the need arises. This position is motivated in part by the desire to avoid what is seen as the arbitrariness and circularity of its chief competitors, foundationalism and coherentism.

Indian pramana [ ]. Main article: Skepticism is a position that questions the validity of some or all of human knowledge. Skepticism does not refer to any one specific school of philosophy, rather it is a thread that runs through many philosophical discussions of epistemology. The first well known Greek skeptic was who claimed that his only knowledge was that he knew nothing with certainty. In Indian philosophy, was a famous skeptic and the Buddhist school has been seen as taking up a form of skepticism. ' most famous inquiry into mind and body also began as an exercise in skepticism. Descartes began by questioning the validity of all knowledge and looking for some fact that was irrefutable.

In so doing, he came to his famous dictum:. And the other responses to the regress problem are essentially defenses against skepticism.

Similarly, the of can be viewed as a defense against skepticism. James discarded conventional philosophical views of truth and defined truth to be based on how well a concept works in a specific context rather than objective rational criteria.

The philosophy of and the work of philosophers such as and can be viewed as skepticism applied to what can truly be considered scientific knowledge. See also [ ]. Find more about Epistemologyat Wikipedia's • from Wiktionary • from Wikimedia Commons • from Wikiquote • from Wikisource • from Wikibooks • from Wikiversity • from Wikidata Internet Encyclopedia of Philosophy articles •.. Stanford Encyclopedia of Philosophy articles • by Matthias Steup. • by William Talbott. Anjunadeep Edition 235 With James Grant Track Lists. • by Michael Bradie & William Harms.

• by Elizabeth Anderson. • by Richard Feldman. • by Alvin Goldman. • by John Greco. • by Jeremy Fantl. Other links • The offers many suggestions on what to read, depending on the student's familiarity with the subject: • at • at Philpapers • at the • – a brief introduction to the topic by Keith DeRose. • by Mathew Toll • and by Paul Newall at the Galilean Library.

• – Marjorie Clay (ed.), an electronic publication from The Council for Philosophical Studies. • by Paul Newall, aimed at beginners.