Judging by our folk appraisals, then, knowledge and action are intimately related. The theories of rational action with which we are familiar leave this unexplained. Moreover, discussions of knowledge are frequently silent about this connection. This is a shame, since if there is such a connection it would seem to constitute one of the most fundamental roles for knowledge. Our purpose in this paper is to rectify this lacuna, by exploring ways in which knowing something (...) is related to rationally acting upon it, defending one particular proposal against anticipated objections. (shrink)

This paper argues that the role of knowledge in the explanation and production of intentional action is as indispensable as the roles of belief and desire. If we are interested in explaining intentional actions rather than intentions or attempts, we need to make reference to more than the agent’s beliefs and desires. It is easy to see how the truth of your beliefs, or perhaps, facts about a setting will be involved in the explanation of an action. (...) If you believe you can stop your car by pressing a pedal, then, if your belief is true, you will stop. If it is false, you will not. By considering cases of unintentional actions, actions involving luck and cases of deviant causal chains, I show why knowledge is required. By looking at the notion of causal relevance, I argue that the connection between knowledge and action is causal and not merely conceptual. (shrink)

Some philosophers think that knowledge or justification is both necessary and sufficient for rational action: they endorse knowledge-action or justification-action biconditionals. This paper offers a novel, metaphysical challenge to these biconditionals, which proceeds with a familiar question: What depends on what? If you know that p iff it is rational for you to act on p, do you know that p partly because it is rational for you to act on p, or is it rational (...) for you to act on p partly because you know that p? And a structurally similar question can be asked regarding justification-action biconditionals. I argue that proponents of these biconditionals cannot give a satisfactory answer to these questions. This is because each direction of these biconditionals strongly supports an opposite order of explanation to the one that is supported by the other direction. Given the traditional assumption that metaphysical explanations—even partial ones—are asymmetric, I argue that these biconditionals should be rejected. While knowledge might be necessary for rational action, and it might be sufficient, it cannot be both. And the same goes for justification. (shrink)

It is argued that knowledge is a form of action. It is a kind of successful attempt to attain the truth. The success must avoid a particular sort of “epistemic luck”. It must derive from competence rather than luck. Knowledge, then, is a judgment or belief that aims at truth and attains accuracy not by luck but through the agent’s cognitive adroitness, so that the attainment is apt. A higher grade of knowledge then requires that the (...) agent attain aptly not only the accuracy (truth) but even the aptness of that first-order success. This more fully apt success is on a higher level of epistemic achievement, and in this respect is a special case of a general truth of performance normativity that applies across domains of human performance, whether in the arts, in sports, in the professions, and so on. An attempt in general reaches that higher level of achievement by being not only apt but fully apt. (shrink)

Recent proposals that frame norms of action in terms of knowledge have been challenged by Bayesian decision theorists. Bayesians object that knowledge-based norms conflict with the highly successful and established view that rational action is rooted in degrees of belief. I argue that the knowledge-based and Bayesian pictures are not as incompatible as these objectors have made out. Attending to the mechanisms of practical reasoning exposes space for both knowledge and degrees of belief to (...) play their respective roles. (shrink)

The present study focuses on a grammatical category called evidentiality. The primary meaning of evidentiality is concerned with information source. That is, it expresses whether something has been seen, heard or inferred. The aim here is to conduct a conceptual study of evidentiality in which use is made of formal tools. The fundamental intuition is that the distinction between ‘evidence’as ‘proof’and ‘evidentiality’as ‘to do with proof’is a crucial one. Evidentiality is a dynamic notion to be analysed through the use of (...) knowledge by the agents, a knowledge in action, which involves an in-coming state and an out-coming state that is typical of the transmission of information. We propose our own approach in which the dynamics of knowledge in action is grasped in the context of a dynamic epistemic logic. (shrink)

This article deploys Peircean approach to bodily skills, foregrounding motricity as a semiotically mediated and a “suprasubjective” process. By examining two contrasting skills – javelin and martial arts – I draw out the relevance of dynamic movement to the semiotics of sport and embodiment. These contrasting movements expose different epistemological assumptions since they emerge in distinct cultural traditions. To attend to the cultural dimension of movement practices – including the mediation of signs making certain movement forms seem reasonable or desirable (...) in the first place – I highlight ecological dimensions of each somatic tradition. This ecological focus aligns with Peirce’s project of tracking how semiotic signs are positioned and mediated. To make ecological factors of motricity more recognizable, I contrast somatic engagements that take place on synthetic, predictable substrates and somatic engagements that take place on variable, unpredictable ground. In a similar way to the classic gestalt figure-ground relations, where perception of a figure depends on the particulars of the ground, I suggest that the ground upon which somatic action occurs shapes the way we make sense of it epistemologically. These different grounds – both literally and figuratively – operate representationally via thirdness: they lead us to conceptualize movement in culturally and historically particular ways. (shrink)

We argue against the knowledge rule of assertion, and in favour of integrating the account of assertion more tightly with our best theories of evidence and action. We think that the knowledge rule has an incredible consequence when it comes to practical deliberation, that it can be right for a person to do something that she can't properly assert she can do. We develop some vignettes that show how this is possible, and how odd this consequence is. (...) We then argue that these vignettes point towards alternate rules that tie assertion to sufficient evidence-responsiveness or to proper action. These rules have many of the virtues that are commonly claimed for the knowledge rule, but lack the knowledge rule's problematic consequences when it comes to assertions about what to do. (shrink)

This chapter contains sections titled: Eighteenth‐Century Beginnings: Cadwallader Colden and Benjamin Franklin Transcendentalism: Ralph Waldo Emerson and Lydia Maria Child The Rise of Pragmatism: Peirce, James, and Dewey Interaction in Practice: Jane Addams and W. E. B. Du Bois The Challenge of Logical Positivism: Quine and Contemporary Voices.

Non-dualistic Vedanta insists on the importance of knowledge rather than action for attaining liberation. Knowledge is regarded as the direct and immediate means of liberation. The cause of the bondage is ignorance and the latter can be removed by knowledge. Non-dualistic Vedānta advocates that the individual is ignorant of the truth that his Self is none other than the Brahman and gets involved in the chain of transmigration. Knowledge of the Self leads to liberation. However, (...) this position leads to a debate between Non-dualistic Vedānta and Mīmāmsā School of thought with reference to understanding whether knowledge itself is a mental action. The objective of the present paper is to examine whether knowledge can be regarded as a mental action. (shrink)

According to a standard assumption in epistemology, if one only partially believes that p , then one cannot thereby have knowledge that p. For example, if one only partially believes that that it is raining outside, one cannot know that it is raining outside; and if one only partially believes that it is likely that it will rain outside, one cannot know that it is likely that it will rain outside. Many epistemologists will agree that epistemic agents are capable (...) of partial beliefs in addition to full beliefs and that partial beliefs can be epistemically assessed along some dimensions. However, it has been generally assumed that such doxastic attitudes cannot possibly amount to knowledge. In Probabilistic Knowledge, Moss challenges this standard assumption and provides a formidable defense of the claim that probabilistic beliefs—a class of doxastic attitudes including credences and degrees of beliefs—can amount to knowledge too. Call this the probabilistic knowledge claim . Throughout the book, Moss goes to great lengths to show that probabilistic knowledge can be fruitfully applied to a variety of debates in epistemology and beyond. My goal in this essay is to explore a further application for probabilistic knowledge. I want to look at the role of probabilistic knowledge within a “knowledge-centered” psychology—a kind of psychology that assigns knowledge a central stage in explanations of intentional behavior. My suggestion is that Moss’s notion of probabilistic knowledge considerably helps further both a knowledge-centered psychology and a broadly intellectualist picture of action and know-how that naturally goes along with it. At the same time, though, it raises some interesting issues about the notion of explanation afforded by the resulting psychology. (shrink)

The article presents information on the capabilities of Dretske-style analysis of knowing (DAK) and of several competing analyses with respect to accounting for the apparent facts. It informs that the DAK can ground plausible verdicts about knowledge and ignorance in cases involving lotteries. It further informs that the knowledge-efficacy donor imply the implausible thesis.

In this thesis, I explore a number of epistemological issues concerning the relations between knowledge, belief and practical matters. In particular, I defend a view, which I call credal pragmatism. This view is compatible with moderate invariantism, a view that takes knowledge to depend exclusively on truth-relevant factors and to require an invariant epistemic standard of knowledge that can be quite easily met. The thesis includes a negative and a positive part. In the negative part I do (...) two things: i) I critically examine some moderate invariantist accounts of the intuitive influence of practical factors on knowledge ascriptions, and ii) I provide a criticism of the idea that knowledge is the norm of practical reasoning. In Chapter 1, I provide a general overview of the issues that constitute the background for the views and arguments defended in my thesis. In particular, I provide a thorough discussion of two aspects of the relation between knowledge and practical matters: one is constituted by the practical factors’ effects on knowledge ascriptions; the other is the intuitive normative role of knowledge in the regulation and assessments of action and practical reasoning. In Chapter 2, I consider and criticize Timothy Williamson’s account according to which an alleged failure to acknowledge the distinction between knowing and knowing that one knows generates the intuition that knowledge ascriptions are sensitive to practical factors. In Chapter 3, I argue against the idea that practical reasoning is governed by a knowledge norm. The argument generalizes to other candidate epistemic norms of practical reasoning. In Chapter 4, I criticise a number of accounts which explain effects of practical factors on knowledge ascriptions in terms of the influence of practical factors on belief. These include the accounts of Brain Weatherson, Dorit Ganson, Kent Bach and Jennifer Nagel. In the positive part of the thesis, I develop and argue for credal pragmatism, an original account of the nature and interaction of different doxastic attitudes and the role of practical factors in their rational regulation. On this view, given a certain fixed amount of evidence, the degree of credence of an adaptively rational agent varies in different circumstances depending on practical factors, while the threshold on the degree of credence necessary for outright belief remains fixed across contexts. This account distinguishes between two kinds of outright belief: occurrent belief, which depends on the actual degree of credence, and dispositional belief, which depends on the degree of credence in normal circumstances. In Chapter 5, I present the view and I show how credal pragmatism can explain the practical factors’ effects on knowledge ascriptions. In Chapter 6, I develop a fallibilist account of several features about knowledge ascriptions including i) why in folk epistemological practices knowledge is often taken to be a necessary and sufficient epistemic condition for relying on a proposition in practical reasoning; ii) concessive knowledge attributions and related data; and iii) the infallibilist intuition that knowledge excludes error possibilities. (shrink)

Researchers recently demonstrated a strong direct relationship between judgments about what a person knows and judgments about how a person should act. But it remains unknown whether actionability judgments cause knowledge judgments, or knowledge judgments cause actionability judgments. This paper uses causal modeling to help answer this question. Across two experiments, we found evidence that actionability judgments cause knowledge judgments.

This paper provides an analysis of nursing as a knowledgeable discipline. We examined ways in which knowledge operates in the practice of home care nursing and explored how knowledge might be fruitfully understood within the ambiguous spaces and competing temporalities characterizing contemporary healthcare services. Two popular metaphors of knowledge in nursing practice were identified and critically examined; evidence-based practice and the nurse as an intuitive worker. Pointing to faults in these conceptualizations, we suggest a different way of (...) conceptualizing the relationship between knowledge and practice, namely practice as being activated by contextualized knowledge. This conceptualization is captured in an understanding of the intelligent creation of context by the nurse for nursing practice to be ethical and effective. (shrink)

This book is an analysis of the distinctive form of reasoning, called practical reasoning by Aristotle (as opposed to theoretical reasoning), that serves to guide behaviour.

It has been argued recently that knowledge is the norm of practical reasoning. This norm can be formulated as a bi-conditional: it is appropriate to treat p as a reason for acting if and only if you know that p. Other proposals replace knowledge with warranted or justified belief. This paper gives counter-examples of both directions of any such bi-conditional. To the left-to-right direction: scientists can appropriately treat as reasons for action propositions of a theory they believe (...) to be false but good approximations to the truth for present purposes. Cases based on a variant of Pascal’s Wager and actions performed by a skeptic also illustrate the point. To the right-to-left direction: in certain circumstances, it can be unreasonable for a scientist to reason from propositions of a theory she knows to be true. (shrink)

Following Mr. Bixby and some other 19th century scientist-philosophers such as Claude Bernard, relevant scientific actions should, as a matter of primary importance, be explained with reference to the competence and not to the intentions of those involved. The background is a reliabilist virtue approach - a widespread tendency in 19th century epistemology and philosophy of science. Bixby's approach includes a critique of some constructivist arguments and establishes a mutually supportive connection to conceptions of scientific progress.

Intentional action is often accompanied by knowledge of what one is doing—knowledge which appears non-observational and non-inferential. G.E.M. Anscombe defends the stronger claim that intentional action always comes with such knowledge. Among those who follow Anscombe, some have altered the features, content, or species of the knowledge claimed to necessarily accompany intentional action. In this paper, I argue that there is no knowledge condition on intentional action, no matter the assumed features, (...) content, or species of the knowledge. Further, rather than follow the usual methodology in this debate of arguing by counterexample, I present an argument that explains why we continue to find counterexamples: intentional action and knowledge are regulated by thresholds under distinct pressures; in particular, the threshold of control regulating intentional action is disparately influenced by the role of intentional action in practical normativity. (shrink)

I question the widespread assumption that when we act for reasons we know what our reasons are. I argue that an agent may act in ignorance, or partial ignorance, regarding his or her reasons, and an action involving ignorance of this sort may still qualify as done for reasons. I conclude from here that we need to develop a suitable new model of action for reasons, and I proceed to offer such a model. Briefly, I argue that an (...) action qualifies as done for reasons when the agent performing that action possesses a reasons explanation of it and is (at least partly) motivated to act by the fact he possesses such an explanation. The crucial point is that the agent may not be motivated – not even in part – by the content of the reasons that constitute the explanation in question. (shrink)

Sage knowledge knows the evolution of circumstances from an early point, when tendencies may be inconspicuously, “effortlessly” diverted. This knowledge is expressed, not “represented,” being an intensive quality of action rather than of belief, proposition, or theory, and its effortlessness is not a matter of effort versus no effort, but of the intensity with which effort tends to vanish. The value of such knowledge and the explanation of its accomplishment in terms of perceiving incipience or “really (...) seeing the little things” crisscross lines among Confucians, Neo-Confucians, Daoists, and Art of War thinkers. What distinguishes these currents arises not from different definitions or justifications of knowledge but instead different ideas about how to acquire such knowledge and especially how to train it for wisdom. (shrink)

In this paper, the problem of purifying an assumption-based theory KB, i.e., identifying the right extension of KB using knowledge-gathering actions (tests), is addressed. Assumptions are just normal defaults without prerequisite. Each assumption represents all the information conveyed by an agent, and every agent is associated with a (possibly empty) set of tests. Through the execution of tests, the epistemic status of assumptions can change from "plausible" to "certainly true", "certainly false" or "irrelevant", and the KB must be revised (...) so as to incorporate such a change. Because removing all the extensions of an assumption-based theory except one enables both identifying a larger set of plausible pieces of information and renders inference computationally easier, we are specifically interested in finding out sets of tests allowing to purify a KB (whatever their outcomes). We address this problem especially from the point of view of computational complexity. (shrink)

Knowledge and expertise -- Knowledge and action -- The nature of professional action in urban planning.

Is knowledge necessary or sufficient or both necessary and sufficient for acceptable practical reasoning and rational action? Several authors (e.g., Williamson, Hawthorne, and Stanley) have recently argued that the answer to these questions is positive. In this paper I present several objections against this view (both in its basic form as well in more developed forms). I also offer a sketch of an alternative view: What matters for the acceptability of practical reasoning in at least many cases (and (...) in all the cases discussed by the defenders of a strong link between knowledge and practical reasoning) is not so much knowledge but expected utility. (shrink)

In this paper, I argue against recent modifications of the Knowledge Condition on intentional action that weaken the condition. My contention is that the condition is best understood in the context of Anscombe’s Intention and, when so understood, can be maintained in its strongest form.

One can intentionally do something only if one knows what one is doing while they are doing it. For example, one can intentionally kill one’s neighbor by opening their gas stove overnight only if one knows that the gas is likely to kill the neighbor in their sleep. One can intentionally sabotage the victory of one’s rival by putting sleeping drugs in their drink only if one knows that sleeping drugs will harm the rival’s performance. And so on. In a (...) slogan: Intentional action is action guided by knowledge. This essay reviews some motivations for a ‘knowledge-centered psychology’ — a psychology where knowledge enters center stage in an explanation of intentional action (§2). Then it outlines a novel argument for the claim that knowledge is required for intentional action (§3) and discusses some of its consequences (§§4-5). (shrink)

Impurism says that practical factors encroach on knowledge. An important version of impurism is called ‘Threshold-Impurism,’ which says that practical factors encroach on the threshold that rational credence must pass in order for one to have knowledge. A prominent kind of argument for Threshold-Impurism is the so-called ‘principle-based argument,’ which relies on a principle of fallibilism and a knowledge-action principle. This paper offers a new challenge against Threshold-Impurism. I attempt to show that the two principles Threshold-Impurists (...) are committed to—KJ and Fallibilism—are jointly in tension with a widely-held principle of credence that’s called ‘Truth-Directedness,’ in the sense that the former two principles cannot both apply to those who know the third. This tension constitutes a serious challenge to Threshold-Impurists, because it leaves them two options, both of which are undesirable: denying Truth-Directedness, or accepting Truth-Directedness and accepting that whether KJ and Fallibilism apply to a person depends on whether she knows Truth-Directedness. (shrink)

1. What is the relation between skilful action and knowledge? According to most philosophers, the two have little in common: practical intelligence and theoretical intelligence are largely separate...

If there is pragmatic encroachment in epistemology, whether a person knows that p can vary with normative facts about her actions—including facts that do not bear on the truth or likelihood of p. This paper raises an underappreciated question for defenders of pragmatic encroachment: which of the many norms on action are distinctively connected to knowledge? To the extent that contemporary defenders of pragmatic encroachment address this question, they do so by citing norms of ‘practical rationality.’ I show (...) that this approach can only be made to work on the assumption that all immorality involves some form of incoherence. I then suggest a pluralist strategy for pragmatic encroachers who seek to answer my question without making this heavyweight metaethical assumption: they should agree that multiple distinct norms on action play a difference-making role in epistemology. I close the paper by sketching three ways in which pragmatic encroachers might pursue this strategy. (shrink)

This volume brings together recent work by leading and up-and-coming philosophers on the topic of virtue epistemology. The contributions here ask how epistemic virtues matter apart from any narrow concern with defining knowledge; they show how epistemic virtues figure in accounts of various aspects of our lives, with a special emphasis on our practical lives.

The situation calculus is a logical formalism that has been extensively developed for planning. We apply the formalism in a complex multi-agent domain, modelled on the game of Clue. We find that the situation calculus, with suitable extensions, supplies a unified representation of (1) the interaction protocol, or structure of the game, (2) the dynamics of the knowledge and common knowledge of the agents, and (3) principles of strategic planning.

This volume brings together recent work by leading and up-and-coming philosophers on the topic of virtue epistemology. The prospects of virtue-theoretic analyses of knowledge depend crucially on our ability to give some independent account of what epistemic virtues are and what they are _for_. The contributions here ask how epistemic virtues matter apart from any narrow concern with defining knowledge; they show how epistemic virtues figure in accounts of various aspects of our lives, with a special emphasis on (...) our practical lives. In essence, the essays here put epistemic virtues to work. (shrink)

Studies in Wilfrid Sellars' philosophy: Aune, B. Sellars on practical reason.--Castañeda, H.-N. Some reflections on Wilfrid Sellars' theory of intentions.--Donagan, A. Determinism and freedom: Sellars and the reconciliationist thesis.--Robinson, W. S. The legend of the given.--Clark, R. The sensuous content of perception.--Grossmann, R. Perceptual objects, elementary particles, and emergent properties.--Rosenberg, J. F. The elusiveness of categories, the Archimedean dilemma, and the nature of man: a study in Sellarsian metaphysics.--Turnbull, R. G. Things, natures, and properties.--Wells, R. The indispensable word "now."--Van Fraassen, (...) B. C. Theories and counterfactuals.--Harman, G. H. Wilfrid Sellars' Theory of induction.--Sellarsiana: Sellars, W. Autobiographical reflections.--Sellars, W. The structure of knowledge. Lecture I, perception. Lecture II, minds. Lecture III, epistemic principles.--Wilfrid Sellars' Philosophical bibliography. (p. 349-353). (shrink)