John Greco in, The Nature of Ability and the Purpose of Knowledge, argues that, “...knowledge is a true belief grounded in intellectual ability” (Greco 1). Now, this is categorically a 'virtue reliabilist' or more specifically, an 'agent reliabilist' claim. The purpose of this paper to analyze Greco's virtue reliablism. Moreover, to articulate one strong objection to Greco's view and to argue that Greco's defense of virtue reliablism fails. Specifically, the argument will be made that the newly instantiated 'Sea Race Objection' example effectively refutes Greco's version of virtue reliablism.
Greco's Virtue Reliabilism-
Greco contends that, “... knowledge is true belief grounded in intellectual virtue” (Greco 1). Greco then applies intellectual virtues to abilities, claiming that 'we think of' intellectual virtues as being abilities of the agent who 'knows.' Greco then argues that intellectual virtues are success from abilities, said success is creditable to the agent. Meaning, the agent who has the ability is then deserving of credit. Greco contends that, “[a]s such, knowledge attributions can be understood as credit attributions: when we say that someone knows something we credit them for getting it right. When we deny that someone knows something, we deny them credit for getting things right” (Greco 1-2). In short, the success of the agent is therefore creditable, while the failure of the agent is not. Also, it must be noted that the success of the agent must stem from their ability. The luck of the agent is therefore not creditable, the success must stem directly from the agents' ability, even if the luck of the agent has let them to the truth. Greco clearly contends that knowledge is incompatible with luck (Greco 2). Greco ...
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...being lucky. Muriel winning the race clearly shows how luck and knowledge are compatible.
Instead of Greco's claim that 'we' should credit those with knowledge for getting something right, the Sea Race Objection example shows that luck is creditable and intrinsically tied to other knowledge, how ever vague the connection or 'tightly tied' they may be. If this argument holds, then the backbone of Greco's virtue reliablist claim collapses. A further application of the Sea Race Objection would be that luck is virtious, yet this paper is not making that claim. An objection to the Sea Race Objection example that fits Greco's framework is that knowledge is an achievement, while luck is not. Yet, if Muriel wins the race through luck, that is an achievement made by the lucky. In short, knowledge is compatible with luck. This point will be further examined in future work.
Rossian Pluralism claims that there are multiple things that we have basic, intrinsic moral reason to do, which he names as the prima facie duties. These duties are not real, obligatory duties that one must follow under all circumstances, but are “conditional duties” (Ross 754) that one should decide to follow or reject upon reflection of their circumstances. This moral theory has faced criticisms, most strongly in the form of the problem of trade-offs. However, I will demonstrate that the problem of trade-offs is an issue that can be neglected as a valid objection to Rossian Pluralism because it is applicable to other theories as well and it is a factor that makes a moral theory more valuable than not.
(2) Williams, Bernard. "The Truth in Relativism." Proceedings of the Aristotelian Society 75 (1975): 215-28. Web.
Practical wisdom is knowledge of how to secure the ends of human life and for a man who demonstrates this quality his mark should be to be able to tell what is good for himself and his ultimate goal of a good life. In this paper, I will be agreeing with Aristotle’s idea that virtue is a state of character concerned with ones choices and one’s ability to reason.
Traditional theories of intelligence do not account for the ambiguity of classes such as philosophy or for the wide range of interests a child can have. For example, contemporary theories such as Sternberg’s Theory of Intelligence and Gardner’s Theory of Multiple Intelligences both account for more than the general intelligence accounted for in traditional intelligence theories. According to Robert Sternberg’s Successful (Triarchic) Theory of Intelligence, are Hector’s difficulties in philosophy indicative of future difficulties in the business world? According to Sternberg’s Theory of Intelligence, Hector’s difficulty in philosophy will not negatively affect his future. Sternberg would instead focus on elements of successful intelligence like Hector’s involvement and contribution as an individual, as opposed to relying on intelligence measured by tests.
An Analysis of Matt Ridley’s The Origins of Virtue. Inwardly examining his own nature, man would prefer to see himself as a virtuously courageous being designed in the image of a divine supernatural force. Not to say that the true nature of man is a complete beast, he does possess, like many other creatures, admirable traits. As author Matt Ridley examines the nature of man in his work The Origins of Virtue, both the selfish and altruistic sides of man are explored.
Aristotle's ethics consist of a form of virtue ethics, in which the ethical action is that which properly complies with virtue(s) by finding the mean within each particular one. Aristotle outlines two types of virtues: moral/character virtues and intellectual virtues. Though similar to, and inspired by, Plato and Socrates’ ethics, Aristotle's ethical account differs in some areas.
This section provides us with two selections from the essays of William K. Clifford (1845-1879) and William James (1842-1910). Clifford's essay, The Ethics of Belief, is based on the concept of evidentialism. This concept 'holds that we should not accept any statement as true unless we have good evidence to support its truth'; (Voices of Wisdom, 346). James wrote his essay, The Will to Believe, as a response to Clifford's essay where he endorsed a philosophy called pragmatism.
In the works of Linda Zagzebski, On Epistemology, the question of what is meant by an epistemic virtue and how does open-mindedness qualify as virtue. In Epistemology, there is a binding relationship between self-trust and self-knowledge. Zagzebski raises the question of what the relationship is and clearly explains that we cannot have one without the other. Riggs, another philosopher of Epistemology, wrote an article speaking about open-mindedness. Riggs explains how he understands the virtue of open-mindedness and the qualifications and limitations that he places on the virtue of open-mindedness. In this paper, I will address what is meant by epistemic virtue and how does open-mindedness qualify as a virtue. I will then discuss the relationship
Lewis tried to undermine Jackson’s argument using the ability response. This response distinguishes between ‘knowledge how’ and knowledge that’. Consider two examples:
This “error of judgment”(Aristotle) allows Proctor to become a tragic hero. Through this immoral action several unfortunate events occurred. He...
Individuals continuously analyze Aristotle’s works and presumably will continue in the following generations. However, the works of Aristotle may be tricky to understand. Yet this analysis of Aristotle’s explanations of ignorance and willingness should be better understood after this
Perhaps the Greeks put so much importance on fate because there weren’t as many choices available to them in a less evolved society--that they were more likely to accept things as they were instead of taking things into their own hands. But that was not true for people like Galileo, Copernicus or Socrates, these men did not accept the teachings of society and pushed past beliefs they found to be antiquated.
“That virtue does not come from wealth, but that wealth, and every other good thing which men have, whether in public or in private, comes from a virtue” to attempt to interpret this quote from Socrates we must first look at what is a virtue. A virtue is defined as a behavior showing high moral standards. In this quote he claims that a virtue or high moral standards doesn't come from worldly things but rather possessing high morals or virtue results in wealth and every other good thing which men have.
In other words, being a lifelong learner is largely constituted by the possession of various intellectual virtues; but for Aristotle the most significant intellectual virtue is the practical wisdom because it has a precise merit with regard to a peculiar sphere of human concerns and operations. It is especially concerned with the rational cultivation of the sub rational appetitive, emotional, and desiderative aspects of human life and experience to the end of so-called human
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