This volume collects thirteen papers by Hilary Kornblith on the theme of naturalistic epistemology. These papers present Kornblith's own version of a naturalistic epistemology, together with critical discussion of alternative approaches, including work on foundationalism, the coherence theory of justification, internalism and externalism, social epistemology, the role of intuitions in philosophical theorizing, epistemic normativity, and the ways in whichphilosophical theories may be informed by empirical considerations.

1. AIMS OF THE INTRODUCTION The systematic assessment of claims to knowledge is the central task of epistemology. According to naturalistic epistemologists, this task cannot be well performed unless proper attention is paid to the place of the knowing subject in nature. All philosophers who can appropriately be called 'naturalistic epistemologists' subscribe to two theses: (a) human beings, including their cognitive faculties, are entities in nature, inter acting with other entities studied by the natural sciences; and (b) the results of natural scientific investigations of human beings, particularly of biology and empirical psychology, are relevant and probably crucial to the epistemological enterprise. Naturalistic epistemologists differ in their explications of theses (a) and (b) and also in their conceptions of the proper admixture of other components needed for an adequate treatment of human knowledg- e.g., linguistic analysis, logic, decision theory, and theory of value. Those contributors to this volume who consider themselves to be naturalistic epistemologists (the majority) differ greatly in these respects. It is not my intention in this introduction to give a taxonomy of naturalistic epistemologies. I intend only to provide an overview which will stimulate a critical reading of the articles in the body of this volume, by facilitating a recognition of the authors' assumptions, emphases, and omissions.

explores the interaction between psychology and epistemology and addresses empirical questions about how we should arrive at our beliefs, and whether the processes by which we arrive at our beliefs are the ones by which we ought to arrive at our beliefs

This volume draws together influential work by Hilary Kornblith on naturalistic epistemology. The naturalistic approach sees epistemology not as a matter of analysis of concepts, but as an explanatory project constrained and informed by work in the cognitive sciences. These essays expound and defend Kornblith's distinctive view of how we come to have knowledge of the world. He offers critical discussion of alternative approaches, such as foundationalism, the coherence theory of justification, internalism, and externalism; and he discusses social epistemology, the role of intuitions in philosophical theorizing, epistemic normativity, and the ways in which philosophical theories may be informed by empirical considerations. Kornblith aims to show how an epistemology which is based in the sciences of cognition may provide the understanding and intellectual illumination which has always been the goal of philosophical theorizing.

This book presents four bridges connecting work in virtue epistemology and work in philosophy of science (broadly construed) that may serve as catalysts for the further development of naturalized virtue epistemology. These bridges are: empirically informed theories of epistemic virtue; virtue theoretic solutions to under determination; epistemic virtues in the history of science; and the value of understanding. Virtue epistemology has opened many new areas of inquiry in contemporary epistemology including: epistemic agency, the role of motivations and emotions in epistemology, the nature of abilities, skills and competences, wisdom and curiosity. Value driven epistemic inquiry has become quite complex and there is a need for a responsible and rigorous process of constructing naturalized theories of epistemic virtue. This volume makes the involvement of the sciences more explicit and looks at the empirical aspect of virtue epistemology. Concerns about virtue epistemology are considered in the essays contained here, including the question: can any virtue epistemology meet both the normativity constraint and the empirical constraint? The volume suggests that these worries should not be seen as impediments but rather as useful constraints and desiderata to guide the construction of naturalized theories of epistemic virtue.

Many contemporary Anglo-American philosophers describe themselves as naturalists. But what do they mean by that term? Popular naturalist slogans like, "there is no first philosophy" or "philosophy is continuous with the natural sciences" are far from illuminating. "Understanding Naturalism" provides a clear and readable survey of the main strands in recent naturalist thought. The origin and development of naturalist ideas in epistemology, metaphysics and semantics is explained through the works of Quine, Goldman, Kuhn, Chalmers, Papineau, Millikan and others. The most common objections to the naturalist project - that it involves a change of subject and fails to engage with "real" philosophical problems, that it is self-refuting, and that naturalism cannot deal with normative notions like truth, justification and meaning - are all discussed. "Understanding Naturalism" distinguishes two strands of naturalist thinking - the constructive and the deflationary - and explains how this distinction can invigorate naturalism and the future of philosophical research.

Working from Within examines the nature and development of W. V. Quine's naturalism, the view that philosophy ought to be continuous with science. Sander Verhaegh's reconstruction is based on a comprehensive study of Quine's personal and academic archives. Transcriptions of five unpublished papers, letters, and notes are included in the appendix.

Many philosophers these days consider themselves naturalists, but it's doubtful any two of them intend the same position by the term. In this book, Penelope Maddy describes and practises a particularly austere form of naturalism called 'Second Philosophy'. Without a definitive criterion for what counts as 'science' and what doesn't, Second Philosophy can't be specified directly - 'trust only the methods of science!' or some such thing - so Maddy proceeds instead by illustratingthe behaviours of an idealized inquirer she calls the 'Second Philosopher'. This Second Philosopher begins from perceptual common sense and progresses from there to systematic observation, active experimentation, theory formation and testing, working all the while to assess, correct and improve hermethods as she goes. Second Philosophy is then the result of the Second Philosopher's investigations.Maddy delineates the Second Philosopher's approach by tracing her reactions to various familiar skeptical and transcendental views (Descartes, Kant, Carnap, late Putnam, van Fraassen), comparing her methods to those of other self-described naturalists (especially Quine), and examining a prominent contemporary debate (between disquotationalists and correspondence theorists in the theory of truth) to extract a properly second-philosophical line of thought. She then undertakes to practise SecondPhilosophy in her reflections on the ground of logical truth, the methodology, ontology and epistemology of mathematics, and the general prospects for metaphysics naturalized.

Over the past century, educational psychologists and researchers have posited many theories to explain how individuals learn, i.e. how they acquire, organize and deploy knowledge and skills. The 20th century can be considered the century of psychology on learning and related fields of interest (such as motivation, cognition, metacognition etc.) and it is fascinating to see the various mainstreams of learning, remembered and forgotten over the 20th century and note that basic assumptions of early theories survived several paradigm shifts of psychology and epistemology. Beyond folk psychology and its naïve theories of learning, psychological learning theories can be grouped into some basic categories, such as behaviorist learning theories, connectionist learning theories, cognitive learning theories, constructivist learning theories, and social learning theories. Learning theories are not limited to psychology and related fields of interest but rather we can find the topic of learning in various disciplines, such as philosophy and epistemology, education, information science, biology, and – as a result of the emergence of computer technologies – especially also in the field of computer sciences and artificial intelligence. As a consequence, machine learning struck a chord in the 1980s and became an important field of the learning sciences in general. As the learning sciences became more specialized and complex, the various fields of interest were widely spread and separated from each other; as a consequence, even presently, there is no comprehensive overview of the sciences of learning or the central theoretical concepts and vocabulary on which researchers rely. The Encyclopedia of the Sciences of Learning provides an up-to-date, broad and authoritative coverage of the specific terms mostly used in the sciences of learning and its related fields, including relevant areas of instruction, pedagogy, cognitive sciences, and especially machine learning and knowledge engineering. This modern compendium will be an indispensable source of information for scientists, educators, engineers, and technical staff active in all fields of learning. More specifically, the Encyclopedia provides fast access to the most relevant theoretical terms provides up-to-date, broad and authoritative coverage of the most important theories within the various fields of the learning sciences and adjacent sciences and communication technologies; supplies clear and precise explanations of the theoretical terms, cross-references to related entries and up-to-date references to important research and publications. The Encyclopedia also contains biographical entries of individuals who have substantially contributed to the sciences of learning; the entries are written by a distinguished panel of researchers in the various fields of the learning sciences.

Philosophers have traditionally used conceptual analysis to investigate knowledge. Hilary Kornblith argues that this is misguided: it is not the concept of knowledge that we should be investigating, but knowledge itself, a robust natural phenomenon, suitable for scientific study. Cognitive ethologists not only attribute intentional states to non-human animals, they also speak of such animals as having knowledge; and this talk of knowledge does causal and explanatory work withintheir theories. The account of knowledge which emerges from this literature is a version of reliabilism: knowledge is reliably produced true belief.This account of knowledge is not meant merely to provide an elucidation of an important scientific category. Rather, Kornblith argues that knowledge, in this very sense, is what philosophers have been talking about all along. Rival accounts are examined in detail and it is argued that they are inadequate to the phenomenon of knowledge (even of human knowledge).One traditional objection to this sort of naturalistic approach to epistemology is that, in providing a descriptive account of the nature of important epistemic categories, it must inevitably deprive these categories of their normative force. But Kornblith argues that a proper account of epistemic normativity flows directly from the account of knowledge which is found in cognitive ethology. Knowledge may be properly understood as a real feature of the world which makes normative demands uponus.This controversial and refreshingly original book offers philosophers a new way to do epistemology.