One of the most influential analytic philosophers of the late twentieth century, William P. Alston is a leading light in epistemology, philosophy of religion, and the philosophy of language. In this volume, twelve leading philosophers critically discuss the central topics of his work in these areas, including perception, epistemic circularity, justification, the problem of religious diversity, and truth. Together with Alston's vigorous responses, these articles make significant new contributions to the literature and will be of interest to a wide range of philosophers and students. In addition, the volume contains a comprehensive introduction and overview of Alston's work and a complete bibliography of his publications

The contributions in this volume make an important effort to resurrect a rather old fashioned form of foundationalism. They defend the position that there are some beliefs that are justified, and are not themselves justified by any further beliefs. This Epistemic foundationalism has been the subject of rigorous attack by a wide range of theorists in recent years, leading to the impression that foundationalism is a thing of the past. DePaul argues that it is precisely the volume and virulence of the assaults which points directly to the strength and coherence of the position.

There have been many books over the past decade, including outstanding collections of essays, on the topic of the ethical virtues and virtue-theoretic approaches in ethics. But the professional journals of philosophy have only recently seen a strong and growing interest in the intellectual virtues and in the development of virtue-theoretic approaches in epistemology. There have been four single-authored book length treatments of issues of virtue epistemology over the last seven years, beginning with Ernest Sosa's Knowledge in Perspective (Cambridge, 1991), and extending to Linda Zabzebski's Virtue of the Mind (Cambridge, 1996). Weighing in with Jonathan Kvanvig's The Intellectual Virtues and the Life of the Mind (1992), and James Montmarquet's Epistemic Virtue and Doxastic Responsibility (1993), Rowman & Littlefield has had a particularly strong interest in the direction and growth of the field. To date, there has been no collection of articles directly devoted to the growing debate over the possibility and potential of a virtue epistemology. This volume exists in the belief that there is now a timely opportunity to gather together the best contributions of the influential authors working in this growing area of epistemological research, and to create a collection of essays as a useful course text and research source. Several of the articles included in the volume are previously unpublished. Several essays discuss the range and general approach of virtue theory in comparison with other general accounts. What advantages are supposed to accrue from a virtue-based account in epistemology, in handling well-known problems such as "Gettier," and "Evil-Genie"-type problems? Can reliabilist virtue epistemology handle skeptical challenges more satisfactorily than non-virtue-centered forms of epistemic reliabilism? Others provide a needed discussion of relevant analogies and disanalogies between ethical and epistemic evaluation. The readings all contribute

In Epistemology, Laurence Bonjour introduces the serious philosophy student to the history and concepts of epistemology, while simultaneously challenging them to take an active part in its ongoing debates. The text reflects BonJour's conviction that the place to start any discussion of the theories of knowledge is with the classical problems, beginning with and centered around Descartes. Only after the groundwork for understanding epistemology is laid does BonJour move on to the more contemporary revolutions against the classical approach. A versatile text that can be used in introductory-level epistemology courses, it can also be used by an upper-level epistemology class when supplemented by appropriate readings. This book is not, however, a simple reader of the different theories of knowledge. Epistemology prods students to think independently about the various epistemological approaches presented in the text, and form their own conclusions, thus becoming active participants in the ongoing debate.

In his widely influential two-volume work, Warrant: The Current Debate and Warrant and Proper Function, Alvin Plantinga argued that warrant is that which explains the difference between knowledge and true belief. Plantinga not only developed his own account of warrant but also mapped the terrain of epistemology. Motivated by Plantinga's work, fourteen prominent philosophers have written new essays investigating Plantingian warrant and its contribution to contemporary epistemology. The resulting collection, representing a broad array of views, not only gives readers a critical perspective on Plantinga's landmark work, but also provides in one volume a clear statement of the variety of approaches to the nature of warrant within contemporary epistemology, and to the connections between epistemology and metaphysics. Positions covered include internalism and externalism, reliabilism, coherentism and foundationalism, virtue theories, and defensibility theories. Alvin Plantinga responds to the essays in his own contribution.

In Epistemology, Laurence Bonjour introduces the serious philosophy student to the history and concepts of epistemology, while simultaneously challenging them to take an active part in its ongoing debates. The text reflects BonJour's conviction that the place to start any discussion of the theories of knowledge is with the classical problems, beginning with and centered around Descartes. Only after the groundwork for understanding epistemology is laid does BonJour move on to the more contemporary revolutions against the classical approach. A versatile text that can be used in introductory-level epistemology courses, it can also be used by an upper-level epistemology class when supplemented by appropriate readings. This book is not, however, a simple reader of the different theories of knowledge. Epistemology prods students to think independently about the various epistemological approaches presented in the text, and form their own conclusions, thus becoming active participants in the ongoing debate.

This book is concerned with the alleged capacity of the human mind to arrive at beliefs and knowledge about the world on the basis of pure reason without any dependence on sensory experience. Most recent philosophers reject the view and argue that all substantive knowledge must be sensory in origin. Laurence BonJour provocatively reopens the debate by presenting the most comprehensive exposition and defense of the rationalist view that a priori insight is a genuine basis for knowledge.

This book is concerned with the alleged capacity of the human mind to arrive at beliefs and knowledge about the world on the basis of pure reason without any dependence on sensory experience. Most recent philosophers reject the view and argue that all substantive knowledge must be sensory in origin. Laurence BonJour provocatively reopens the debate by presenting the most comprehensive exposition and defense of the rationalist view that a priori insight is a genuine basis for knowledge.

How must our knowledge be systematically organized in order to justify our beliefs? There are two options-the solid securing of the ancient foundationalist pyramid or the risky adventure of the new coherentist raft. For the foundationalist like Descartes each piece of knowledge can be stacked to build a pyramid. Not so, argues Laurence BonJour. What looks like a pyramid is in fact a dead end, a blind alley. Better by far to choose the raft. Here BonJour sets out the most extensive antifoundationalist argument yet developed. The first part of the book offers a systematic exposition of foundationalist views and formulates a general argument to show that no variety of foundationalism provides an acceptable account of empirical justification. In the second part he explores a coherence theory of empirical knowledge and argues that a defensible theory must incorporate an adequate conception of observation. The book concludes with an account of the correspondence theory of empirical truth and an argument that systems of empirical belief which satisfy the coherentist standard of justification are also likely to be true.