Abstract
Knowledge seems to need the admixture of de facto reliability and epistemic responsibility. But philosophers have had a hard time in attempting to combine them in order to achieve a satisfactory account of knowledge. In this paper I attempt to find a solution by capitalizing on the real and ubiquitous human phenomenon that is the social dispersal of epistemic labour through time. More precisely, the central objective of the paper is to deliver a novel and plausible social account of knowledge-relevant responsibility and to consider the merits of the proposed combination of reliability and responsibility with respect to certain cases of unreflective epistemic subjects.
Highlights
Knowledge seems to need the admixture of de facto reliability and epistemic responsibility
The main goal of this paper is to put forward a knowledge-relevant notion of responsibility that is suitable to deal with some problem cases about epistemically naïve subjects the pure reliabilist must face
I propose we adopt an anti-individualist approach to the notion of epistemic responsibility as reflective endorsement of the knowledge-yielding procedures and capitalize on the real and ubiquitous human phenomenon that is the social dispersal of epistemic labour through time
Summary
Knowledge seems to need the admixture of de facto reliability and epistemic responsibility. The central objective of the paper is to deliver a novel and plausible social account of knowledge-relevant responsibility and to consider the merits of the proposed combination of reliability and responsibility with respect to certain cases of unreflective epistemic subjects. A pure reliabilist theory of knowledge doesn’t seem plausible given certain cases of unreflective epistemic subjects As it happens, it is often thought that a satisfactory account of knowledge should combine objective and subjective standards of appropriateness for a true belief to be knowledge. I propose a particular combination of reliability and responsibility that copes with these problem cases as well as some variations This hybrid succeeds because it exploits an anti-individualist modification to BonJour’s responsibilist requirement that capitalizes on our comprehensive division of epistemic labour. If Sid responsibly decides to use Tea-Leaf-Reading practices to find out the truth, those unreliable
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