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This volume features new perspectives on the implications of
cross-linguistic and cultural diversity for epistemology. It brings
together philosophers, linguists, and scholars working on knowledge
traditions to advance work in epistemology that moves beyond the
Anglophone sphere. The first group of chapters provide evidence of
cross-linguistic or cultural diversity relevant to epistemology and
discuss its possible implications. These essays defend epistemic
pluralism based on Sanskrit data as a commitment to pluralism about
epistemic stances, analyze the use of two Japanese knowledge verbs
in relation to knowledge how, explore the Confucian notion of
justification, and surveys cultural differences about the
testimonial knowledge. The second group of chapters defends "core
monism"-which claims that despite the cross-linguistic diversity of
knowledge verbs, there is certain core epistemological meaning
shared by all languages-from both a Natural Semantic Metalanguage
(NSM) and skeptical perspective. The third cluster of essays
considers the implications of cultural diversity for epistemology
based on anthropological studies. These chapters explore real
disparities in folk epistemology across cultures. Finally, the last
two chapters discuss methods or perspectives to unify epistemology
despite and based on the diversity of folk intuitions and
epistemological concepts. Ethno-Epistemology is an essential
resource for philosophers working in epistemology and comparative
philosophy, as well as linguists and cultural anthropologists
interested in the cultural-linguistic diversity of knowledge
traditions.
This volume features new perspectives on the implications of
cross-linguistic and cultural diversity for epistemology. It brings
together philosophers, linguists, and scholars working on knowledge
traditions to advance work in epistemology that moves beyond the
Anglophone sphere. The first group of chapters provide evidence of
cross-linguistic or cultural diversity relevant to epistemology and
discuss its possible implications. These essays defend epistemic
pluralism based on Sanskrit data as a commitment to pluralism about
epistemic stances, analyze the use of two Japanese knowledge verbs
in relation to knowledge how, explore the Confucian notion of
justification, and surveys cultural differences about the
testimonial knowledge. The second group of chapters defends "core
monism"-which claims that despite the cross-linguistic diversity of
knowledge verbs, there is certain core epistemological meaning
shared by all languages-from both a Natural Semantic Metalanguage
(NSM) and skeptical perspective. The third cluster of essays
considers the implications of cultural diversity for epistemology
based on anthropological studies. These chapters explore real
disparities in folk epistemology across cultures. Finally, the last
two chapters discuss methods or perspectives to unify epistemology
despite and based on the diversity of folk intuitions and
epistemological concepts. Ethno-Epistemology is an essential
resource for philosophers working in epistemology and comparative
philosophy, as well as linguists and cultural anthropologists
interested in the cultural-linguistic diversity of knowledge
traditions.
Since the heyday of ordinary language philosophy, Anglophone
epistemologists have devoted a great deal of attention to the
English word 'know' and to English sentences used to attribute
knowledge. Even today, many epistemologists, including
contextualists and subject-sensitive invariantists are concerned
with the truth conditions of "S knows that p," or the proposition
it expresses. In all of this literature, the method of cases is
used, where a situation is described in English, and then
philosophers judge whether it is true that S knows that p, or
whether saying "S knows that p" is false, deviant, etc. in that
situation. However, English is just one of over 6000 languages
spoken around the world, and is the native language of less than 6%
of the world's population. When Western epistemology first emerged,
in ancient Greece, English did not even exist. So why should we
think that facts about the English word "know," the concept it
expresses, or subtle semantic properties of "S knows that p" have
important implications for epistemology? Are the properties of the
English word "know" and the English sentence 'S knows that p'
shared by their translations in most or all languages? If that
turned out to be true, it would be a remarkable fact that cries out
for an explanation. But if it turned out to be false, what are the
implications for epistemology? Should epistemologists study
knowledge attributions in languages other than English with the
same diligence they have shown for the study of English knowledge
attributions? If not, why not? In what ways do the concepts
expressed by 'know' and its counterparts in different languages
differ? And what should epistemologists make of all this? The
papers collected here discuss these questions and related issues,
and aim to contribute to this important topic and epistemology in
general.
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