Their focus is on modern skepticism.
To write about skepticism in Latin America is more difficult than one may expect.
In connection with Nietzsche, Kathia Hanza (Peru) (2011) has explored different sides of skepticism.
Note that in Cartesian skepticism, God is not only invoked when it comes to refuting skepticism.
In Mexico, concern with Cartesian skepticism was once the dominant focus of research on skepticism.
Studies on the history of skepticism before the modern period are not restricted to Pyrrhonism and Academic skepticism.
Even though our interest is in philosophical skepticism, we can start our inquiry by thinking about ordinary skepticism.
Philosophical skepticism, then, differs from ordinary skepticism at least regarding the field of propositions to which it is claimed to apply.
Among them, external world skepticism, skepticism about other minds, and skepticism about induction are particularly prominent.
Practical moral skepticism resembles epistemological moral skepticism in that both kinds of skepticism deny a role to reasons in morality.
If knowledge implies justified belief, as is traditionally supposed, then skepticism about justified moral belief implies skepticism about moral knowledge.
Second, he initiated a scholarly investigation of the history of skepticism; particularly of modern skepticism, but also both versions of its ancient form.
Analytic worries about language and, more specifically, the notion of meaning have led to the development of a new form of skepticism, known as meaning skepticism.
There are two main forms of skepticism (and various sub-categories): regress (or Pyrrhonian) skepticism, and indiscernability (Cartesian) skepticism.
What is specific about Latin American scholars on skepticism is the fact that they are, in general, more sympathetic toward skepticism than philosophers elsewhere tend to be.
In his Questions on Aristotle’s Metaphysics II.1, for instance, Buridan discusses various skeptical challenges, including sensory illusion, dream skepticism, skepticism about induction, and Autrecourt’s causal skepticism.
There were many varieties of skepticism extant during the Ancient and Hellenistic periods, but two were particularly important to the later history of topic: Pyrrhonian Skepticism, especially as presented by Sextus Empiricus, and the Academic Skepticism of Cicero.
belief | Berkeley, George | delusion | Descartes, René: epistemology | imagination | Locke, John | perception: the problem of | personal identity | personal identity: and ethics | Plato: on knowledge in the Theaetetus | sense-data | skepticism | skepticism: and content externalism
Sextus Empiricus was a Pyrrhonian Skeptic living probably in the second or third century CE, many of whose works survive, including the Outlines of Pyrrhonism, the best and fullest account we have of Pyrrhonian skepticism (a kind of skepticism named for Pyrrho (see entry on Ancient Skepticism)).
According to Smith, Kant responded to three different kinds of modern skepticism: Cartesian skepticism concerning the external world (which Kant came to recognize, in the second edition of the Critique of Pure Reason, as an idealist problem, not a skeptical one); Baylean skepticism and the antinomies, and Humean skepticism on the objective validity of the categories.
skepticism
noun cognition
- doubt about the truth of something
noun cognition
- the disbelief in any claims of ultimate knowledge
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According to Smith Kant responded to three different kinds of modern skepticism Cartesian skepticism concerning the external world which Kant came to recognize in the second edition of the Critique of Pure Reason as an idealist problem not a skeptical one Baylean skepticism and the antinomies and Humean skepticism on the objective validity of the categories