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2010, Prajñā Vihāra: Journal of Philosophy and Religion
Much has been discussed concerning apriority and its relation to the concept of necessity. Many philosophers have conventionally supposed that a proposition is known a priori only if it is necessarily true. According to Kant, for instance, the first philosopher who systematically discussed apriority, “necessity” is one of the criteria of a priori knowledge. Kant (1958) maintains that all a priori knowledge is necessarily true. Thus, from this conventional thought, many philosophers claim that apriority involves necessity, and rejecting the concept of necessity unavoidably affects the status of apriority. That is, if all a priori propositions need to be necessarily true, and we can prove that there is no necessarily true proposition, we are forced to conclude that there are no a priori propositions. However, this paper aims to propose that apriority does not involve necessity since all a priori propositions need not be necessarily true. The paper has been separated into three parts. Firstly, I will discuss the problem of necessity and its effect on the status of apriority. Secondly, I will argue that apriority does not involve necessity by considering the two following questions: (A) is there a necessary a posteriori proposition? And (B) is there a contingent a priori proposition? Thirdly, I will scrutinize the possible objections and try to defend my argument which will involve some further considerations about a priori justification.
Croatian journal of philosophy, 2004
Acta Analytica
There is an important and fairly straightforward link between necessity and apriority which can shed light on our knowledge of the former, but initially plausible attempts to spell out what it is fall victim to counterexamples. Casullo ( ) discusses one such proposal, argues -following Anderson (1993) -that it fails, and suggests an alternative. In this paper, I argue that Casullo's alternative also fails, before making a suggestion for which I can find no counterexamples and which, notably, handles some recent examples due to Kipper and Strohminger & Yli-Vakkuri.
Conceptus: Zeitschrift für Philosophie, 2009
In this paper, two questions are pursued. First, is Kitcher’s account of a priori knowledge a sensible reconstruction of the Kantian notion? My general answer is: to a large extent, yes. A central problem of justification in transcendental philosophy actually demands a conception of apriority along Kitcher’s lines. Secondly, can a priori knowledge be embedded within a naturalistic framework? To this, there is no answering "yes" or "no". However, an examination of particular limitations supports the contention that talk of justificatory procedures and beliefs should not be modelled on talk about causes and effects. The "actualistic" grammar of causality should not be allowed to dictate the shape of an epistemological theory.
Pacific Philosophical Quarterly, 1999
Kant states that necessity and strict universality are criteria of a priori knowledge. Interpreting this dictum standardly and straightforwardly in respect of necessity, it is inconsistent with there being necessary a posteriori truths or contingent a priori truths (cf Kripke). This straightforward interpretation may convict Kant of understandable error (at worst) in the case of necessity, but it is so uncharitable in the case of strict universality that we ought to seek an alternative. I offer a charitable interpretation of the doctrine that necessity and strict universality are sufficient conditions of a priority, commenting briefly on comparable necessary conditions. (N) Necessity is a sure criterion of a priori knowledge but also with the widely neglected thesis:
Metaphysics
There is a line of thought, neglected in recent philosophy, according to which a priori knowable truths such as those of logic and mathematics have their special epistemic status in virtue of a certain tight connection between their meaning and their truth. Historical associations notwithstanding, this view does not mandate any kind of problematic deflationism about meaning, modality or essence. On the contrary, we should be upfront about it being a highly debatable metaphysical idea, while nonetheless insisting that it be given due consideration. From this standpoint, I suggest that the Finean distinction between essence and modality allows us to refine the view. While liberal about meaning, modality and essence, the view is not without bite: it is reasonable to suppose that it is able to ward off philosophical confusions stemming from the undue assimilation of a priori to empirical knowledge.
Philosophical Studies, 1965
Erkenntnis, 1994
2014
As my title indicates, I would like to present various a priori principles of reason: a basic empiricist principle, as I would like to call it, some coherence principles, principles about the connection between truth and reason, etc. They are familiar, indeed venerable. What my paper will add are precise explications of those principles and rigorous relations between them. Just in order to make you curious, I will at last derive a weak principle of causality from a principle characteristic of pragmatic truth. This connection sounds surprising, and in view of the recent persistent silence on the principle of causality this result is certainly alerting. Let me work up to those principles and relations.
This is a discussion of Boghossian, P. (2008), Content and Justification, Oxford University Press. conclusion: "Here is my concluding worry: unavoidable and indispensable tools provide entitlement/justification for projects if projects are themselves meaningful. However, we are justified to think that our most general cognitive project is meaningful, and justified partly of the basis of its up to date success; and this basis is a posteriori. Therefore, the whole reflective justification from compellingness and unavoidability is a posteriori. This suggests that the justification of our intuitional armchair beliefs and practices in general is plural and structured, with a priori and a posteriori elements combined in a complex way. It seems thus that a priori/ a posteriori distinction is useful and to the point. What is needed is refinement and respect for structure, not rejection of the distinction."
Philosophical Studies, 2010
I critically assess Stephen Yablo's claim that ''cassinis are ovals'' is an a posteriori conceptual necessity. One does not know it simply by mastering the relevant concepts but by substantial empirical scrutiny. Yablo represents narrow content by ''would have turned out''-conditionals. An epistemic reading of such conditionals does not bear Yablo's claim. Two metaphysically laden readings are considered. In one reading, Yablo's conditionals test under what circumstances concepts remain the same while their extensions diverge. As an alternative, I develop a more literal metaphysical interpretation: Yablo's conditionals draw on scenarios which are qualitatively identical to some original situation. None of these interpretations sustains Yablo's core thesis. Keywords Conceptual necessity Á Analyticity Á Metaphysical necessity Á Narrow content Á A priori Á Conditionals Á Counterfactuals Á Modal rationalism Á 2D-semantics 1 ''Cassinis are ovals'' as a posteriori conceptual necessity The once venerable connection of necessity, analyticity, and aprioricity has lost much of its appeal. Recently, Stephen Yablo has attacked one of the last traditional dogmas: Conceptual necessities are knowable a priori. He provides an a posteriori conceptual necessity: CAO: ''Cassinis are ovals'' Yablo characterizes ''oval'':
For an OUP volume on apriority edited by Dylan Dodd and Elia Zardini
Can mere conceptual competence ground apriori justification for believing claims formulated in terms of those concepts? In this chapter, I consider contemporary defenses of this conceptual approach to apriority in order to clarify their core commitments. The common thread is a metasemantical picture, which combines a conceptual role model of conceptual competence with a rationalizing interpretation account of the determination of semantic contents. The bulk of the chapter seeks to bring out the controversial assumptions involved in this model of conceptual competence and to sketch an alternative model that fulfills the core theoretical roles associated with concepts. On the proposed alternative model, there is no general commitment to apriori conceptual truth.
Causation, Coherence, and Concepts
In this article I would like to discuss the concept of a priori mainly focusing on Kant's Copernican revolution. How is metaphysics at all possible and how a priority takes place in Kantian metaphysics are the questions that I have addressed in the first part of my article. In this context, I have explained analytic, synthetic distinction from epistemological, metaphysical and semantical perspectives and I want to show how the concept of a priori and other associated notions are derived from this different perspective.
DRAFT -please do not quote!]
The paper argues that the use of epistemic terms, prominently “…knows” and even “…knows a priori/a posteriori” is context-sensitive along several dimensions. Besides the best known dimension of quality of evidence (lower quality for less demanding context, and higher one for more demanding), there is a dimension of depth (shallow justification for superficial evaluation, and deeper justification for deeper probing evaluation contexts). This claim is illustrated by context-dependent ascription of apriority and aposteriority. The argument proposed here focuses upon the status of propositions that are analytic in empirical concepts (like “Whales are animals”). It is a commonplace in epistemology that any analytic proposition (including e-analytic ones) is a priori. The paper claims that propositions analyzing empirical concepts are an interesting counterexample. It develops the following argument: Many such propositions have empirical counterparts that are expressed by the same form-of-words. (E.g. the form of words „Whales are mammals“ can express both an e-analytic proposition and an empirical statement.) They normally derive from their empirical counterparts. Beliefs in such propositions, can be explicitly justified either a priori, by pointing out their conceptual, analytic status, or by reverting to their empirical counterparts. In contexts of very superficial evaluation, one may justify such an analytic belief in the first, conceptual way. In most contexts a belief in a proposition analyzing an empirical concept is being justified by appeal to its empirical counterparts. The empirical justification is normally taken as being ultimate. Empirical counterparts are derivationally deeper than the corresponding analytic propositions, and empirical justification is deeper than a priori one as well. Therefore, propositions analyzing empirical concepts are deeply a posteriori and superficially a priori.
This paper concerns the three great modal dichotomies: (i) the necessary/contingent dichotomy; (ii) the a priori/empirical dichotomy; and (iii) the analytic/synthetic dichotomy. These can be combined to produce a tri-dichotomy of eight modal categories. The question as to which of the eight categories house statements and which do not is a pivotal battleground in the history of analytic philosophy, with key protagonists including Descartes, Hume, Kant, Kripke, Putnam and Kaplan. All parties to the debate have accepted that some categories are void. This paper defends the contrary view that all eight categories house statements—a position I dub 'octopropositionalism'. Examples of statements belonging to all eight categories are given. Keywords Analytic × A Priori × Necessary × Hume × Kant × Kripke
Gustafsson, M. Kuusela, O. and Macha J. eds. Engaging Kripke With Wittgenstein: The Standard Metre, Contingent Apriori, and Beyond (Routledge).
In this essay I argue, with reference to Wittgenstein’s discussion of the standard meter in the Philosophical Investigations, that Kripke’s introduction of the epistemological-metaphysical category of contingent a priori in Naming and Necessity fails, due to his overlooking certain important distinctions in the use of relevant expressions and due to his unrecognized or unacknowledged wavering between different uses of relevant sentences. If the argument is correct, the notion of contingent a priori truths that Kripke seeks to introduce is merely a philosophical mirage that arises from bending the use of relevant sentences similarly to how the bending of light waves can create a mirage. I conclude with a discussion of the logical status of definitions, and by outlining an alternative Wittgensteinian account of relevant kinds of definitional sentences in terms of their non-temporal use. The advantage of this account is that it helps to keep track of the distinctions that Kripke overlooks, and that it avoids the problems raised by Donnellan and Salmon for Kripke regarding the notion of knowledge of contingent a priori truths.
Australasian Journal of Philosophy, 2002
A stellar line-up of leading philosophers from around the world offer new treatments of a topic which has long been central to philosophical debate, and in which there has recently been a surge of interest. The a priori is the category of knowledge that is supposed to be independent of experience. The contributors offer a variety of approaches to the a priori and examine its role in different areas of philosophical inquiry. The editors' introduction offers an ideal way into the discussions.
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