Abstract This article takes issue with two prominent views in the current debate around epistemic partiality in friendship. Strong views of epistemic partiality hold that friendship may require biased beliefs in direct conflict with epistemic norms. Weak views hold that friendship may place normative expectations on belief formation but in a manner that does not violate these norms. It is argued that neither view succeeds in explaining the relationship between epistemic norms and friendship norms. Weak views inadvertently endorse a form of motivated reasoning, failing to resolve the normative clash they seek to avoid. Strong views turn out to be incoherent once we consider the question of whether the requirement to form an epistemically partial belief is independent of whether the belief in question would be true. It is then argued that an epistemology of friendship should recognise the special role that understanding plays in friendship. On this view, friendship normatively requires understanding the truth about our friends. This entails that epistemic partiality, far from being a requirement, is in fact at odds with good friendship.

Abstract This article is concerned with a puzzle that arises from three initially plausible assumptions that form an inconsistent triad: (i) Epistemic reasons are normative reasons (normativism); (ii) reasons are normative only if conformity with them is good (the reasons/value‐link); (iii) conformity with epistemic reasons need not be good (the nihilist assumption). I start by defending the reasons/value‐link, arguing that normativists need to reject the nihilist assumption. I then argue that the most familiar view that denies the nihilist assumption—epistemic teleology—is untenable. Finally, I consider two alternative ways of accounting for the goodness of conformity with epistemic reasons: it may be good because it accords with the virtue of reasons‐responsiveness, and it may be good because it is good to conform with normative reasons as such. I argue that both of these conceptions avoid the problems of epistemic teleology and merit serious consideration as potential solutions to the puzzle.

Abstract Much recent work in epistemology has concerned the relationship between the epistemic and the practical, with a particular focus on the question of how, if at all, practical considerations affect what we ought to believe. Two main positive accounts have been proposed: reasons pragmatism and pragmatic encroachment. According to reasons pragmatism, practical (including moral) considerations can affect what we ought to believe by constituting distinctively practical (i.e., non‐epistemic) reasons for or against belief. According to pragmatic encroachment, practical considerations bear on what we ought to believe by affecting epistemic justification (e.g. how much justification is required to justifiably believe). Both debates center around intuitive judgments about cases together with various principles involving reasons (or justification) and belief, with many contributors in the pragmatism and—to a lesser extent—encroachment debates helping themselves to talk of belief without saying much about what exactly they have in mind. There has also been a tendency to overlook potentially relevant distinctions among different kinds of reasons that have been drawn elsewhere. The goal of this paper is to argue that greater clarity and care concerning both reasons and belief is called for. Increased sensitivity to various subtleties will not only minimize the chances of unwittingly engaging in merely verbal disputes but also allow us to better navigate the pragmatism and encroachment debates.

Abstract Why comply with epistemic norms? In this paper, I argue that complying with epistemic norms, engaging in epistemically responsible conduct, and being epistemically trustworthy are constitutive elements of maintaining good epistemic relations with oneself and others. Good epistemic relations are in turn both instrumentally and finally valuable: they enable the kind of coordination and knowledge acquisition underpinning much of what we tend to associate with a flourishing human life; and just as good interpersonal relations with others can be good for their own sake, standing in good epistemic relations is good for its own sake. On my account, we have reason to comply with epistemic norms because it is a way of respecting the final value of something that also tends to be an instrumentally valuable thing: good epistemic relations. Situating the account within the recent social turn in debates about epistemic instrumentalism, I argue that the dual‐value aspect of good epistemic relations can explain important anti‐instrumentalist intuitions, in a well‐motivated way, within a broadly instrumentalist framework.

Abstract Let “phenomenal dogmatism” be the thesis that some experiences provide some beliefs with immediate prima facie justification, and do so purely in virtue of their phenomenal character. A basic question‐mark looms over phenomenal dogmatism: Why should the fact that a person is visited by some phenomenal feel suggest the likely truth of a belief? In this paper, I press this challenge, arguing that perceptually justified beliefs are justified not purely by perceptual experiences’ phenomenology, but also because we have justified second‐order background beliefs to the effect that the occurrence of certain perceptual experiences is indicative of the likely truth of certain corresponding beliefs. To bring this out, I contrast “perceptual dogmatism” with “moral dogmatism”: the thesis that some emotional experiences provide some moral beliefs with immediate prima facie justification, and do so purely in virtue of their phenomenal character. I argue that moral dogmatism is much less antecedently appealing, precisely because the counterpart second‐order beliefs here are much less plausible.

Abstract Contemporary discussions of moral expertise have raised a host of problems for the very idea of a “moral expert.” This article interrogates the conception of moral expertise that such discussions seem to assume and proposes instead that we understand moral expertise as a species of practical skill. On this model, a skilled moral agent is more similar to a skilled pianist than she is to a theoretical expert (for instance, an expert on the War of 1812). The article argues both that it is more natural to understand the moral “expert” as excelling in a form of skilled practice and that such a conception would render moot many of the concerns which preoccupy contemporary discussions.

Abstract According to a classical view, suspension of judgement is, like belief and disbelief, a cognitive state. However, as some authors (Crawford 2022; Lord 2020; McGrath 2021a, 2021b; Sosa 2019, 2021) have pointed out, to suspend judgement is also to perform a certain mental action. The main goal of this article is to defend a precise account of the action that we take when we suspend our judgement: the Preventing Account. The Preventing Account has both the advantage of (i) accounting for familiar situations in which subjects suspend judgements and (ii) of explaining the tendency, which is widespread in the philosophical tradition (from sceptics to pragmatists), to consider suspension of judgement as something that is (at least, to some degree) difficult to achieve.

Abstract Several authors have recently argued that knowledge is not the aim of inquiry since it can make sense to inquire into a question even though one knows the answer. I argue that this a faulty diagnostic for determining whether one has met the constitutive standard of success of an activity type. The constitutive standards of success tell us when an activity is successful, but such standards can be exceeded and exceeding them can be reasonable. To back this up I develop an account of zetetic supererogation and argue that subjects who continue to inquire into a question while knowing the answer do what is zetetically supererogatory.