By Alan Hazlett
The price of precise trust has performed a crucial function in background of philosophy—consider Socrates’ slogan that the unexamined existence isn't worthy dwelling, and Aristotle’s declare that everybody evidently wishes knowledge—as good as in modern epistemology, the place questions on the price of data have lately taken middle degree. It has frequently been assumed that actual representation—true belief—is worthy, both instrumentally or for its personal sake. In A luxurious of the Understanding, Allan Hazlett bargains a serious research of that assumption, and of the most ways that it may be defended.
Hazlett defends the realization that precise trust is at such a lot occasionally precious. within the first a part of the ebook, he pursuits the view that actual trust is generally larger for us than fake trust, and argues that fake ideals approximately ourselves—for instance, unrealistic optimism approximately our futures and approximately other folks, similar to overly confident perspectives of our friends—are frequently beneficial vis-a-vis our wellness. within the moment half, he goals the view that fact is “the goal of belief,” and argues for anti-realism concerning the epistemic price of real trust. jointly, those arguments include a problem to the philosophical assumption of the price of precise trust, and recommend an alternate photo, on which the truth that a few humans love fact is all there's to “the worth of precise belief.”
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Additional info for A Luxury of the Understanding: On the Value of True Belief
Moore’s rejection of the “naturalistic fallacy” (Principia Ethica, §§27–35). O. Quine and David Lewis, in the 20th century. For our purposes here, we can simply note the anthropological and metaphysical commitments that anyone takes on who wishes to defend a prescriptive version of the principle of curiosity on essentialist grounds. Below (Chapter 7) we’ll consider versions of Aristotelian functionalism based on the theory of evolution by natural selection. These views are empirically supported, scientifically credible inheritors of Aristotelian functionalism.
19 We can identify an important division among theories of wellbeing by considering their attitude towards the connection between a person’s wellbeing and her desires (broadly understood). 20 They make no essential reference to individual desires (broadly understood) in their account of individual wellbeing. Consider Parfit’s sketch of such a theory: The good things might include moral goodness, rational activity, the development of one’s abilities, having children and being a good parent, knowledge, and the awareness of true beauty.
You might think that the plausibility of the eudaimonic ideal of knowledge (and of the eudaimonic value of knowledge more generally) depends on the plausibility of the eudaimonic ideal of true belief (or at least on the eudaimonic value of true belief more generally). If the eudaimonic ideal of true belief isn’t defensible, then it’s hard to see how the eudaimonic ideal of knowledge could be defensible. In this sense, the eudaimonic ideal of true belief seems weaker, a less controversial and risky claim, than the eudaimonic ideal of knowledge (although cf.