This book addresses some basic questions about intrinsic value: What is it? What has it? What justifies our beliefs about it? In the first six chapters the author defends the existence of a plurality of intrinsic goods, the thesis of organic unities, the view that some goods are 'higher' than others, and the view that intrinsic value can be explicated in terms of 'fitting' emotional attitudes. The final three chapters explore the justification of our beliefs about intrinsic value, including coherence (...) theories and the idea that some value beliefs are warranted on the basis of emotional experience. Professor Lemos defends the view that some value beliefs enjoy 'modest' a priori justification. The book is intended primarily for professional philosophers and their graduate students working in ethics, value theory and epistemology. (shrink)

Epistemology or the theory of knowledge is one of the cornerstones of analytic philosophy, and this book provides a clear and accessible introduction to the subject. It discusses some of the main theories of justification, including foundationalism, coherentism, reliabilism, and virtue epistemology. Other topics include the Gettier problem, internalism and externalism, skepticism, the problem of epistemic circularity, the problem of the criterion, a priori knowledge, and naturalized epistemology. Intended primarily for students taking a first class in epistemology, this lucid and (...) well-written text would also provide an excellent introduction for anyone interested in knowing more about this important area of philosophy. (shrink)

In this 2004 book, Noah Lemos presents a strong defense of the common sense tradition, the view that we may take as data for philosophical inquiry many of the things we ordinarily think we know. He discusses the main features of that tradition as expounded by Thomas Reid, G. E. Moore and Roderick Chisholm. For a long time common sense philosophers have been subject to two main objections: that they fail to give any non-circular argument for the reliability of memory (...) and perception; and that they pick out instances of knowledge without knowing a criterion for knowledge. Lemos defends the appeal to what we ordinarily think we know in both epistemology and ethics and thus rejects the charge that common sense is dogmatic, unphilosophical or question-begging. Written in a clear and engaging style, this book will appeal to students and philosophers in epistemology and ethics. (shrink)

Some philosophers have adopted both a commonsense approach to the theory of knowledge and held that some epistemic principles are knowable a priori. Roderick Chisholm is a prominent example of a philosopher who does both. In The Problem of the Criterion, Chisholm holds that in attempting to discover criteria of evidence we should begin with particular commonsense examples of knowledge, such as I know that I have two hands and I know that there are other people. According to Chisholm, our (...) knowledge of these particular epistemic facts does not depend upon our knowing criteria of evidence or knowledge. Moreover, we may reject various criteria of evidence and knowledge because they do not fit with these particular epistemic facts. Thus, according to Chisholm, we may reject the empiricist criterion of knowledge held by Locke and Hume because it implies that we do not know things that we do in fact know, because it conflicts with our commonsense epistemic beliefs. (shrink)

There is a long tradition in moral philosophy which maintains that a necessary condition for moral goodness is that one act from a sense of duty. Kant is perhaps the best known and most discussed representative of this view, but one finds others prior to Kant, such as Butler and Price, and Kant's contemporaries, such as Reid, expressing similar ideas. Price, for example writes, ". . . what I have chiefly insisted on, is, that we characterize as virtuous no actions (...) flowing merely from instinctive desires, or from any principle except a regard to virtue itself.'' In this paper, I shall defend a version of this thesis. (shrink)

I distinguish between two theses, DPJ and DGP. DPJ asserts that one’s justification for accepting particular epistemic propositions positively depends on one’s being justified in believing general epistemic principles. DGP claims that one’s justification in believing general epistemic propositions positively depends on one’s being justified in believing particular epistemic propositions. I claim that methodism accepts DPJ and rejects DGP and particularism accepts DGP and rejects DPJ. I argue that we should reject DGP and methodism roughly because these views imply that (...) many of us do not know epistemic propositions that we do know. This point is made by Roderick Chisholm in The Problem of the Criterion and challenged by Robert Amico. I consider Chisholm’s arguments and Amico’s objections. Finally, I argue that even if we reject DPJ and methodism, we need not embrace particularism, since we could reject both DPJ and DGP. (shrink)