The term “evolutionary epistemology” was coined by Donald Campbell (1974).
As mentioned, formal epistemology has mostly focused on issues related to individual epistemology.
Epistemology is confusing because there are several sorts of items to be evaluated and several sorts of evaluation.
Section 1 considers theories of experience and what implications they might have for the epistemology of perception.
Contemporary virtue epistemology (hereafter ‘VE’) is a diverse collection of approaches to epistemology.
A third distinction concerns descriptive versus prescriptive approaches to epistemology and the growth of human knowledge.
This final section briefly describes three further such areas—social epistemology, feminist epistemology, and the debate over (epistemic) rationality.
For this reason, one may talk of “epistemology in Latin America” or “epistemology done by Latin Americans” rather than of “Latin American epistemology”.
This gave rise to the misunderstanding that his investigations are worthless for epistemology proper or even that there is no epistemology proper at all in Bolzano’s work.
Social epistemology should thus not be understood as a wholly distinct and independent form of epistemology, but one that rests on individual epistemology.
These include externalism, experimental philosophy, social epistemology, feminist epistemology, evolutionary epistemology, and debates about the nature of (epistemic) rationality.
Special interest in modal epistemology (another name for the epistemology of modality) often derives from the following contrast between knowledge of the actual and knowledge of what could have been and could not have been the case.
It is important to note that because the epistemology of modality is a subarea of the philosophy of modality one can get a better grasp on the epistemology by also engaging the metaphysics, semantics, and logic of modality as well as general epistemology.
This situation is not limited to relatively new areas such as the epistemology of testimony, the epistemology of disagreement, or collective epistemology (all falling within so-called social epistemology), but is a more general phenomenon.
There has been a small but important group of Latin American researchers working within this subfield of epistemology—sometimes in close collaboration with scholars from the United States, Europe, and Australia—particularly on such topics as belief change, Bayesian epistemology, and theory choice.
abduction | assertion | authority | Bayes’ Theorem | contextualism, epistemic | Davidson, Donald | epistemic closure | epistemic paradoxes | epistemology: social | epistemology: virtue | free rider problem | game theory: and ethics | implicature | lying and deception: definition of | prisoner’s dilemma | social norms
contextualism, epistemic | epistemic closure | epistemology: naturalism in | epistemology: social | epistemology: virtue | justification, epistemic: coherentist theories of | justification, epistemic: foundationalist theories of | justification, epistemic: internalist vs. externalist conceptions of | skepticism: and content externalism
After presenting the current situation of epistemological research in Latin America and part of its history, this entry will address five topics: skepticism (especially in its Pyrrhonian stripe), core epistemology, formal epistemology, Wittgenstein’s thought in connection with epistemology and skepticism, and epistemology of law.
contextualism, epistemic | epistemic closure | epistemology: naturalism in | epistemology: social | epistemology: virtue | feminist philosophy, interventions: epistemology and philosophy of science | justification, epistemic: coherentist theories of | justification, epistemic: foundationalist theories of | justification, epistemic: internalist vs. externalist conceptions of | knowledge: analysis of | knowledge: by acquaintance vs. description | memory: epistemological problems of | perception: epistemological problems of | perception: the problem of | religion: epistemology of | self-knowledge
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