By Robert C. Roberts, W. Jay Wood
Out of the ferment of contemporary debates concerning the highbrow virtues, Roberts and wooden have built an strategy they name 'regulative epistemology'. this is often in part a go back to classical and medieval traditions, partially within the spirit of Locke's and Descartes's crisis for highbrow formation, partially an exploration of connections among epistemology and ethics, and partially an procedure that hasn't ever been attempted before.
Standing at the shoulders of contemporary epistemologists - together with William Alston, Alvin Plantinga, Ernest Sosa, and Linda Zagzebski - Roberts and wooden pursue epistemological questions by means of having a look heavily and deeply at specific features of highbrow personality akin to love of information, highbrow autonomy, highbrow generosity, and highbrow humility. principal to their imaginative and prescient is an account of highbrow items that incorporates not only wisdom as safely grounded trust, but
understanding and private acquaintance, received and shared in the course of the many social practices of exact highbrow life.
This method of highbrow advantage infuses the self-discipline of epistemology with new existence, and makes it fascinating to humans open air the circle epistemologists. it really is epistemology for the complete highbrow group, as Roberts and wooden rigorously cartoon the ways that virtues that will were classified previous as ethical make for brokers who can higher collect, refine, and converse vital varieties of wisdom.
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Extra resources for Intellectual Virtues: An Essay in Regulative Epistemology
Donald A. Cress (Indianapolis: Hackett Publishing Company, 1998), Part 2, p. 13; italics added). 22 contexts at the description of the habits of mind of the epistemically rational person. As Locke comments, Nobody is made anything by hearing of rules, or laying them up in his memory ... and you may as well hope to make a good painter or musician, extempore, by a lecture and instruction in the arts of music and painting, as a coherent thinker, or a strict reasoner, by a set of rules, showing him wherein right reasoning consists.
The question, he says, is about conceptual priority: in particular, whether it can be made out that the concept of an epistemic virtue is prior to other crucial concepts like justiﬁcation (of beliefs), knowledge, and truth (see p. 17). He considers various ways of conceptualizing truth and looks for a way to avoid the conclusion that the intellectual virtues are ‘‘handmaidens to the truth’’ (p. 24). To admit that truth is ‘‘prior’’ to intellectual virtue would be to ‘‘throw in the towel’’ for virtue epistemology.
Then, in a prodigal gesture of pluralistic liberality, he ends his list by saying ‘‘there are a thousand other[s]’’. Among the ‘‘values’’ that Plantinga lists, some have more obviously to do with warrant (in the broad sense that we are using) than others. Some of the most obviously relevant are ‘‘doing one’s subjective epistemic duty, doing one’s objective epistemic duty, and doing both; ... having a set of beliefs that is coherent to one or another degree; ... [or] the disposition to have coherent beliefs; ...
Intellectual Virtues: An Essay in Regulative Epistemology by Robert C. Roberts, W. Jay Wood