This volume covers a wide range of topics concerning methodological, epistemological, and regulatory-ethical issues around pharmacology. The book focuses in particular on the diverse sources of uncertainty, the different kinds of uncertainty that there are, and the diverse ways in which these uncertainties are (or could be) addressed. Compared with the more basic sciences, such as chemistry or biology, pharmacology works across diverse observable levels of reality: although the first step in the causal chain leading to the therapeutic outcome takes place at the biochemical level, the end-effect is a clinically observable result-which is influenced not only by biological actions, but also psychological and social phenomena. Issues of causality and evidence must be treated with these specific aspects in mind. In covering these issues, the book opens up a common domain of investigation which intersects the deeply intertwined dimensions of pharmacological research, pharmaceutical regulation and the related economic environment. The book is a collective endeavour with in-depth contributions from experts in pharmacology, philosophy of medicine, statistics, scientific methodology, formal and social epistemology, working in constant dialogue across disciplinary boundaries.

Truth is in trouble. In response, this book presents a new conception of truth. It recognizes that prominent philosophers have questioned whether the idea of truth is important. Some have asked why we even need it. Their questions reinforce broader trends in Western society, where many wonder whether or why we should pursue truth. Indeed, some pundits say we have become a "post-truth" society. Yet there are good reasons not to embrace the cultural Zeitgeist or go with the philosophical flow, reasons to regard truth as a substantive and socially significant idea. This book explains why. First it argues that propositional truth is only one kind of truth-an important kind, but not all important. Then it shows how propositional truth belongs to the more comprehensive process of truth as a whole. This process is a dynamic correlation between human fidelity to societal principles and a life-giving disclosure of society. The correlation comes to expression in distinct social domains of truth, where either propositional or nonpropositional truth is primary. The final chapters lay out five such domains: science, politics, art, religion, and philosophy. Anyone who cares about the future of truth in society will want to read this pathbreaking book.

This book analyses the epistemological problems that Shakespeare explores in Othello. In particular, it uses the methods of analytic philosophy, especially the work of the later Wittgenstein, to characterize these problems and the play.

The second edition of this popular text, updated throughout and now including Covid-19 and the 2020 presidential election and aftermath, introduces students to the research into conspiracy theories and the people who propagate and believe them. In doing so, Uscinski and Enders address the psychological, sociological, and political sources of conspiracy theorizing. They rigorously analyze the most current arguments and evidence while providing numerous real-world examples so students can contextualize the current debates. Each chapter addresses important current questions, provides conceptual tools, defines important terms, and introduces the appropriate methods of analysis.

In Centering Epistemic Injustice: Epistemic Labor, Willful Ignorance, and Knowing Across Hermeneutical Divides, Kamili Posey asks what it means for accounts of epistemic injustice to take seriously the lives and perspectives of socially marginalized knowers. The first part of this book takes up the predominant account of testimonial injustice offered by Miranda Fricker, arguing that testimonial injustice is not merely about the epistemic harms perpetrated by dominant knowers against marginalized knowers, but also about the strategies that marginalized knowers use to circumvent those harms. Such strategies expand current conceptions of epistemic injustice by centering how marginalized knowers engage and resist in hostile epistemic environments. The second part of the book examines Fricker's concept of hermeneutical injustice, rooted in hermeneutical marginalization. Thinking alongside critics of hermeneutical injustice, Centering Epistemic Injustice explores the relationship between dominant knowing and marginalized knowing and asks if social power-including the power to shape collective resources and ways of meaning-making-makes it impossible for dominant knowers to know and "hear well" across hermeneutical divides. Finally, the book asks whether hermeneutical divides are real divides in understanding and how dominant knowers might come to be better knowers in the pursuit of a more thoroughgoing epistemic justice.

Paul Ricoeur has been one of the most influential and intellectually challenging philosophers of the last century, and his work has contributed to a vast array of fields: studies of language, of history, of ethics and politics. However, he has up until recently only had a minor impact on the philosophy of technology. Interpreting Technology aims to put Ricoeur's work at the centre of contemporary philosophical thinking concerning technology. It investigates his project of critical hermeneutics for rethinking established theories of technology, the growing ethical and political impacts of technologies on the modern lifeworld, and ways of analysing global sociotechnical systems such as the Internet. Ricoeur's philosophy allows us to approach questions such as: how could narrative theory enhance our understanding of technological mediation? How can our technical practices be informed by the ethical aim of living the good life, with and for others, in just institutions? And how does the emerging global media landscape shape our sense of self, and our understanding of history? These questions are more timely than ever, considering the enormous impact technologies have on daily life in the 21st century: on how we shape ourselves with health apps, how we engage with one-another through social media, and how we act politically through digital platforms.

This book examines slavery and gender through a feminist reading of narratives including female slaves in the Gospel of Luke, the Acts of the Apostles, and early Christian texts. Through the literary theory of Mikhail Bakhtin, the voices of three enslaved female characters-the female slave who questions Peter in Luke 22, Rhoda in Acts 12, and the prophesying slave of Acts 16-are placed into dialogue with female slaves found in the Apocryphal Acts, ancient novels, classical texts, and images of enslaved women on funerary monuments. Although ancients typically distrusted the words of slaves, Christy Cobb argues that female slaves in Luke-Acts speak truth to power, even though their gender and status suggest that they cannot. In this Bakhtinian reading, female slaves become truth-tellers and their words confirm aspects of Lukan theology. This exegetical, theoretical, and interdisciplinary book is a substantial contribution to conversations about women and slaves in Luke-Acts and early Christian literature.

In the first in-depth study of the transcendental argument for decades, Free Will and Epistemology defends a modern version of the famous transcendental argument for free will: that we could not be justified in undermining a strong notion of free will, as a strong notion of free will is required for any such process of undermining to be itself epistemically justified. By arguing for a conception of internalism that goes back to the early days of the internalist-externalist debates, it draws on work by Richard Foley, William Alston and Alvin Plantinga to explain the importance of epistemic deontology and its role in the transcendental argument. It expands on the principle that 'ought' implies 'can' and presents a strong case for a form of self-determination. With references to cases in the neuroscientific and cognitive-psychological literature, Free Will and Epistemology provides an original contribution to work on epistemic justification and the free will debate.

This book uses the framework of care ethics to articulate a novel theory of our epistemic obligations to one another. It presents an original way to understand our epistemic vulnerabilities, our obligations in education, and our care-duties toward others with whom we stand in epistemically vulnerable relationships.

Ideology critique generally seeks to undermine selected theories and beliefs by demonstrating their partisan origins and their insidious social functions. This approach rightly reveals the socially implicated nature of much purported knowledge, but also brackets or bypasses its cognitive properties. In contrast, Michael Morris argues that it is possible to integrate the social and epistemic dimensions of belief in a way that preserves the cognitive and adjudicatory capacities of reason, while acknowledging that reason itself is inevitably social, historical, and interested. Drawing upon insights from Hegel, Lukacs, Mannheim, and Habermas, he interprets and reconstructs Marx's critique of ideology as a positive theory of knowledge, one that reconciles the inherently interested and inextricably situated nature of thought with more traditional conceptions of rational adjudication, normativity, and truth. His wide-ranging examination of the social and epistemic dimensions of ideology will interest readers in political philosophy and political theory.

This volume offers arguments from eastern and western philosophical traditions to enrich and diversify our present conceptions of knowledge. The contributors extend contemporary Western epistemology in novel directions, through investigating and questioning entrenched conceptions of knowledge. The cross-tradition engagement with the neurosciences, psychology, and anthropological studies is an important feature of the volume's methodological approach that helps broaden our epistemological horizons. It presents a collection of perspectives on epistemic agency by engaging philosophical traditions east and west, including Japanese, Buddhist, Confucian, Daoist, and Anglo-analytic.

This book offers a compelling examination of our moral and epistemic obligations to be reasonable people who seek to understand the social reality of those who are different from us. Considering the oppressive aspects of socially constructed ignorance, Heikes argues that ignorance produces both injustice and epistemic repression, before going on to explore how our moral and epistemic obligations to be understanding and reasonable can overcome the negative effects of ignorance. Through the combination of three separate areas of philosophical interest- ignorance, understanding, and reasonableness- Heikes seeks to find a way to correct for epistemological and moral injustices, satisfying needs in feminist theory and critical race theory for an epistemology that offers hope of overcoming the ethical problem of oppression.

Bertrand Russell famously quipped that he didn't believe in God for the same reason that he didn't believe in a teapot in orbit between the earth and Mars: it is a bizarre assertion for which no evidence can be provided. Is belief in God really like belief in Russell's teapot? Kenneth L. Pearce argues that God is no teapot. God is a real answer to the deepest question of all: why is there something rather than nothing? Graham Oppy argues that we should believe that there are none but natural causal entities with none but natural causal properties-and hence should believe that there are no gods. Beginning from this basic disagreement, the authors proceed to discuss and debate a wide range of philosophical questions, including questions about explanation, necessity, rationality, religious experience, mathematical objects, the foundations of ethics, and the methodology of philosophy. Each author first presents his own side, and then they interact through two rounds of objections and replies. Pedagogical features include standard form arguments, section summaries, bolded key terms and principles, a glossary, and annotated reading lists. In the volume foreword, Helen De Cruz calls the debate "both edifying and a joy," and sums up what's at stake: "Here you have two carefully formulated positive proposals for worldviews that explain all that is: classical theism, or naturalistic atheism. You can follow along with the authors and deliberate: which one do you find more plausible?" Though written with beginning students in mind, this debate will be of interest to philosophers at all levels and to anyone who values careful, rational thought about the nature of reality and our place in it.

Dialogue has become a central theoretical concept in human and social sciences as well as in professions such as education, health, and psychotherapy. This 'dialogical turn' emphasises the importance of social relations and interaction to our behaviour and how we make sense of the world; hence the dialogical mind is the mind in interaction with others - with individuals, groups, institutions, and cultures in historical perspectives. Through a combination of rigorous theoretical work and empirical investigation, Markova presents an ethics of dialogicality as an alternative to the narrow perspective of individualism and cognitivism that has traditionally dominated the field of social psychology. The dialogical perspective, which focuses on interdependencies among the self and others, offers a powerful theoretical basis to comprehend, analyse, and discuss complex social issues. Markova considers the implications of dialogical epistemology both in daily life and in professional practices involving problems of communication, care, and therapy.

Jaakko Hintikka is one of the most creative figures in contemporary philosophy. He has made significant contributions to virtually all areas of the discipline, from epistemology and the philosophy of logic to the history of philosophy and the philosophy of science. Part of the fruitfulness of Hintikka 's work is due to its opening important new lines of investigation and new approaches to traditional philosophical problems. This volume gathers together essays from some of Hintikka 's colleagues and former students exploring his influence on their work and pursuing some of the insights that we have found in his work. This book includes a comprehensive overview of Hintikka 's philosophy by Dan Kolak and John Symons and an annotated bibliography of Hintikka 's work.

Edmund Gettier's 1963 verdict about what knowledge is not has become an item of philosophical orthodoxy, accepted by philosophers as a genuine epistemological result. It assures us that - contrary to what Plato and later philosophers have thought - knowledge is not merely a true belief well supported by epistemic justification. But that orthodoxy has generated the Gettier problem - epistemology's continuing struggle to understand how to accommodate Gettier's apparent result within an improved conception of knowledge. In this book, Stephen Hetherington argues that none of epistemology's standard attempts to solve that problem have succeeded: he shows how subtle yet fundamental mistakes - regarding explication, methodology, properties, modality, and fallibility - have permeated those responses to Gettier's challenge. His fresh and original book outlines a new way of solving the problem, and an improved grasp of Gettier's challenge and its significance is the result. In a sense, Plato can now embrace Gettier.

In God, Mystery, and Mystification, Denys Turner presents eight essays covering the major issues of philosophical and practical theology that he has focused on over the fifty years of his academic career. While a somewhat heterogeneous collection, the chapters are loosely linked by a focus on the mystery of God and on distinguishing that mystery from merely idolatrous mystifications. The book covers three main fields: theological epistemology, medieval and early modern mystical theologies, and the relation of Christian belief to natural science and politics. Turner develops the implications of a moderate realist account of theological knowledge as distinct from a fashionable, postmodernist epistemology. This modern realist epistemology is embodied in connections between theoretical, speculative theologies and the practice of the Christian faith in a number of different ways, but mainly as bearing upon the practical, lived connections between faith and reason, between reason and the mystical, between faith and science, and among faith, prayer, and politics. Scholars and advanced students of theology, religious studies, the history of ideas, and medieval thought will be interested in this book.

This book examines the practices of contesting evidence in democratically constituted knowledge societies. It provides a multifaceted view of the processes and conditions of evidence criticism and how they determine the dynamics of de- and re-stabilization of evidence.

This book explores Pierre Bourdieu's philosophy and sociology of science, which, though central to his thought, have been largely neglected in critical examinations of his work. Addressing the resultant confusion that surrounds Bourdieu's sociologized philosophy of science, it expounds his epistemology and sociology of science, situating it within the context of Anglo-American post-positivist philosophy of science and shedding light on the critique of relativist sociology of science that emerges from his field theory. From a detailed critique of Bourdieu's reflexive sociology and his attempt to enhance the uneasy epistemic status of the social sciences, the author draws on the thought of Jurgen Habermas to suggest critical ethnography as a way of going beyond Bourdieu's critical theory. As such, Bourdieu's Philosophy and Sociology of Science will appeal to sociologists, philosophers, and scholars across the social sciences with interests in the work of Bourdieu and the sociology and philosophy of science.

Pasgaard-Westerman rethinks the ontological and epistemological understanding of world, other and self by opposing the general anthropological paradigm within contemporary philosophy. Signs and interpretations are not functions of Man; instead Man is conceived as certain "signo-interpretational" relations to world, other and self. Opposing more traditional hermeneutical approaches the signo-interpretational relations towards world, other and self are understood as a "skeptical disposition". This skeptical disposition undercuts usual epistemological problems of skepticism and instead designates the permanent incompleteness of the process of interpretation and formulates an ethical imperative. This ethical imperative aims at an active dissolution of fixed signs; an openness towards other signs; and the holding back of definite interpretations. The book discusses how world appear as a sign-world, how the other appear within interpretational patterns, and how our signs of self are experienced. Discussing a wide range of epistemological and ontological questions and taking into account the perspectives of a broad range of philosophical traditions, a signo-interpretational account of reality, world-versions, other persons and self is presented.

Drawing on insights into the philosophies of Dewey and Heidegger, this book moves forward the greater philosophical discourse surrounding education. It illuminates deep affinities between the corresponding traditions of Dewey and Heidegger, broadly labeled hermeneutics and pragmatism, and in doing so reveals the potential of the Dewey-Heidegger comparison for the future of education. To accomplish this task, Vasco d'Agnese explores the Deweyan and Heideggerian understanding of existence and experience. Both thinkers believed that humans are vulnerable from the very beginning, delivered to an uncanny and uncertain condition. On the other hand, such an uncanniness and dependency, rather than flowing in nihilistic defeat of educational purposes, puts radical responsibility on the side of the subject. It is, then, educationally promising. The book explains that for both Dewey and Heidegger, being a subject means being-with-others while transcending and advancing one's boundaries, thus challenging the managerial framework of education that currently dominates educational institutions throughout the world.

This book offers a comprehensive and accessible introduction to the epistemology of science. It not only introduces readers to the general epistemological discussion of the nature of knowledge, but also provides key insights into the particular nuances of scientific knowledge. No prior knowledge of philosophy or science is assumed by The Nature of Scientific Knowledge. Nevertheless, the reader is taken on a journey through several core concepts of epistemology and philosophy of science that not only explores the characteristics of the scientific knowledge of individuals but also the way that the development of scientific knowledge is a particularly social endeavor. The topics covered in this book are of keen interest to students of epistemology and philosophy of science as well as science educators interested in the nature of scientific knowledge. In fact, as a result of its clear and engaging approach to understanding scientific knowledge The Nature of Scientific Knowledge is a book that anyone interested in scientific knowledge, knowledge in general, and any of a myriad of related concepts would be well advised to study closely.

This Handbook brings together philosophical work on how language shapes, and is shaped by, social and political factors. Its 24 chapters were written exclusively for this volume by an international team of leading researchers, and together they provide a broad expert introduction to the major issues currently under discussion in this area. The volume is divided into four parts: Part I: Methodological and Foundational Issues Part II: Non-ideal Semantics and Pragmatics Part III: Linguistic Harms Part IV: Applications The parts, and chapters in each part, are introduced in the volume's General Introduction. A list of Works Cited concludes each chapter, pointing readers to further areas of study. The Handbook is the first major, multi-authored reference work in this growing area and essential reading for anyone interested in the nature of language and its relationship to social and political reality.

This book collects original essays by top scholars that address questions about the nature, origins, and effects of ambivalence. While the nature of agency has received an enormous amount of attention, relatively little has been written about ambivalence or how it relates to topics such as agency, rationality, justification, knowledge, autonomy, self-governance, well-being, social cognition, and various other topics. Ambivalence presents unique questions related to many major philosophical debates. For example, it relates to debates about virtues, rationality, and decision-making, agency or authenticity, emotions, and social or political metacognition. It is also relevant to a variety of larger debates in philosophy and psychology, including nature vs. nature, objectivity vs. subjectivity, or nomothetic vs. idiographic. The essays in this book offer novel and wide-ranging perspectives on this emerging philosophical topic. They will be of interest to researchers and advanced students working in ethics, epistemology, philosophy of mind, philosophy of psychology, and social cognition.

The Problems of Viewing Performance challenges long-held assumptions by considering the ways in which knowledge is received by more than a single audience member, and breaks new ground by, counterintuitively, claiming that viewing performance is not a shared experience. Given that viewers come to each performance with differing amounts and types of knowledge, they each make different assumptions as to how the performance will unfold. Often modified by other viewers and often after the performance event, knowledge of performance is made more accurate by superimposing the experiences and justified beliefs of multiple viewers. These differences in the viewing experience make knowledge surrounding a performance intersubjective. Ultimately, this book explains the how and the why audience members have different viewing experiences. The Problems of Viewing Performance is important reading for theatre and performance students, scholars and practitioners, as it unpacks the dynamics of spectatorship and explores how audiences work.