52 ideas
| 11147 | Naturalistic philosophers oppose analysis, preferring explanation to a priori intuition [Margolis/Laurence] |
| 10354 | Correspondence could be with other beliefs, rather than external facts [Kusch] |
| 10353 | Tarskians distinguish truth from falsehood by relations between members of sets [Kusch] |
| 10337 | We can have knowledge without belief, if others credit us with knowledge [Kusch] |
| 10357 | Methodological Solipsism assumes all ideas could be derived from one mind [Kusch] |
| 11141 | Modern empiricism tends to emphasise psychological connections, not semantic relations [Margolis/Laurence] |
| 10339 | Foundations seem utterly private, even from oneself at a later time [Kusch] |
| 10331 | Testimony is reliable if it coheres with evidence for a belief, and with other beliefs [Kusch] |
| 10338 | The coherentist restricts the space of reasons to the realm of beliefs [Kusch] |
| 10340 | Individualistic coherentism lacks access to all of my beliefs, or critical judgement of my assessment [Kusch] |
| 10345 | Individual coherentism cannot generate the necessary normativity [Kusch] |
| 10350 | Cultures decide causal routes, and they can be critically assessed [Kusch] |
| 10343 | Process reliabilism has been called 'virtue epistemology', resting on perception, memory, reason [Kusch] |
| 10341 | Justification depends on the audience and one's social role [Kusch] |
| 10334 | Testimony is an area in which epistemology meets ethics [Kusch] |
| 10336 | Powerless people are assumed to be unreliable, even about their own lives [Kusch] |
| 10324 | Testimony does not just transmit knowledge between individuals - it actually generates knowledge [Kusch] |
| 10327 | Some want to reduce testimony to foundations of perceptions, memories and inferences [Kusch] |
| 10329 | Testimony won't reduce to perception, if perception depends on social concepts and categories [Kusch] |
| 10330 | A foundation is what is intelligible, hence from a rational source, and tending towards truth [Kusch] |
| 10325 | Vindicating testimony is an expression of individualism [Kusch] |
| 10335 | Myths about lonely genius are based on epistemological individualism [Kusch] |
| 10323 | Communitarian Epistemology says 'knowledge' is a social status granted to groups of people [Kusch] |
| 10348 | Private justification is justification to imagined other people [Kusch] |
| 10349 | To be considered 'an individual' is performed by a society [Kusch] |
| 11142 | Body-type seems to affect a mind's cognition and conceptual scheme [Margolis/Laurence] |
| 11121 | Language of thought has subject/predicate form and includes logical devices [Margolis/Laurence] |
| 10344 | Our experience may be conceptual, but surely not the world itself? [Kusch] |
| 11120 | Concepts are either representations, or abilities, or Fregean senses [Margolis/Laurence] |
| 11122 | A computer may have propositional attitudes without representations [Margolis/Laurence] |
| 11124 | Do mental representations just lead to a vicious regress of explanations [Margolis/Laurence] |
| 11123 | Maybe the concept CAT is just the ability to discriminate and infer about cats [Margolis/Laurence] |
| 11125 | The abilities view cannot explain the productivity of thought, or mental processes [Margolis/Laurence] |
| 11140 | Concept-structure explains typicality, categories, development, reference and composition [Margolis/Laurence] |
| 11128 | Classically, concepts give necessary and sufficient conditions for falling under them [Margolis/Laurence] |
| 11130 | Typicality challenges the classical view; we see better fruit-prototypes in apples than in plums [Margolis/Laurence] |
| 11129 | The classical theory explains acquisition, categorization and reference [Margolis/Laurence] |
| 11131 | It may be that our concepts (such as 'knowledge') have no definitional structure [Margolis/Laurence] |
| 11132 | The prototype theory is probabilistic, picking something out if it has sufficient of the properties [Margolis/Laurence] |
| 11133 | Prototype theory categorises by computing the number of shared constituents [Margolis/Laurence] |
| 11134 | People don't just categorise by apparent similarities [Margolis/Laurence] |
| 11135 | Complex concepts have emergent properties not in the ingredient prototypes [Margolis/Laurence] |
| 11136 | Many complex concepts obviously have no prototype [Margolis/Laurence] |
| 11137 | The theory theory of concepts says they are parts of theories, defined by their roles [Margolis/Laurence] |
| 11138 | The theory theory is holistic, so how can people have identical concepts? [Margolis/Laurence] |
| 11139 | Maybe concepts have no structure, and determined by relations to the world, not to other concepts [Margolis/Laurence] |
| 11146 | People can formulate new concepts which are only named later [Margolis/Laurence] |
| 10358 | Often socialising people is the only way to persuade them [Kusch] |
| 10333 | Communitarianism in epistemology sees the community as the primary knower [Kusch] |
| 10351 | Natural kinds are social institutions [Kusch] |
| 10332 | Omniscience is incoherent, since knowledge is a social concept [Kusch] |
| 1513 | The Egyptians were the first to say the soul is immortal and reincarnated [Herodotus] |