Hilary Kornblith Quotes

I am concerned about epistemic normativity, and I don't think that it is just a hangover from a priori and armchair approaches. Some ways of forming beliefs are better than others, and epistemologists of all stripes, I believe, have a legitimate interest in addressing the issue of what makes some of these ways better than others.

— Hilary Kornblith

“Internalist approaches to epistemology, I believe, have a great deal of intuitive appeal. Internalists believe that the features in virtue of which a belief is justified must somehow be internal to the agent. On some views, this amounts to the claim that these features must be accessible to introspection and armchair reflection. On others, it amounts only to the claim that they must be mental features.”

— Hilary Kornblith

“I believe, that empirically informed approaches to the question have issued in more illuminating answers than the old armchair approaches. But I think that it would be a terrible mistake to give up on addressing normative questions in epistemology.”

— Hilary Kornblith

“Here, there is simply no substitute for the kind of work that experimental psychologists do, work which shows some mechanisms to be quite reliable, and others to be quite unreliable.”

— Hilary Kornblith

“If one's interest is not in some global question about the possibility of knowledge, but about some particular mechanism or inferential tendency, this fact about our evolutionary origin is of no use at all in addressing questions about reliability.”

— Hilary Kornblith

The fact that we have been able to develop a successful science, which issues in ever more accurate predictions and broader explanations, is the real ground for confidence that we are in a position to gain knowledge of the world around us. At the same time, one might ask how it is that the cognitive equipment we have came about, and here, no doubt, our evolutionary origins are relevant.

— Hilary Kornblith

“I do agree with Stich that a quick move from our evolutionary origins to the reliability of our cognitive mechanisms is not legitimate. As I see it, the case for the reliability or unreliability of various cognitive mechanisms lies elsewhere.”

— Hilary Kornblith

“The role of empirical work in informing our philosophical theories, as I see it, is not that it gives us a better view of our folk concepts, but that it gives us a better view of knowledge, and the mind, and so on.”

— Hilary Kornblith

“Epistemologists should be concerned with knowledge and justification and so on, not our concepts of them; philosophers of mind should be concerned with various features of our mental life and the large-scale structure of the mind, not our concepts of mind, or consciousness, or anything else”

— Hilary Kornblith

“The experimentalists think that we can only get at our concepts by way of empirical investigation, while the armchair philosophers think that we can skip the experiments and figure things out from our armchairs. What they have in common, however, is regarding our concepts as the targets of philosophical theorising, and I just don't think that, in the vast majority of cases, the subject matter of philosophy has our concepts as its target.”

— Hilary Kornblith

The kind of approach I take is different from much of experimental philosophy. Although the experimental philosophers and I are certainly in agreement about the relevance of empirical work to philosophy, a good deal of their work is devoted to understanding features of our folk concepts, and in this respect, at least, I see them as making the same mistake as those armchair philosophers who are interested in conceptual analysis.

— Hilary Kornblith

“I do realise that talk of natural kinds dates back to Aristotle, but I'd better not say too much about ancient philosophers lest I be convicted of practicing history of philosophy without a license.”

— Hilary Kornblith

“When reflection is thereby demystified, I believe that the temptation to view human knowledge as different in kind from animal knowledge is undermined.”

— Hilary Kornblith

When we recognise that reflective processes are no more outside the causal net than unreflective processes, and that they are bound by similar constraints, we may come to understand the nature of reflection for the first time.

— Hilary Kornblith

“The fact that these scientific theories have a fine track record of successful prediction and explanation speaks for itself. (Which is not to say that I don't directly discuss the work of those philosophers who would disagree.) But even if we grant this, many will argue that scientific knowledge in humans, and, indeed, reflective knowledge in general, is quite different in kind from the knowledge we see in other animals.”

— Hilary Kornblith

“What I argue is that talk of knowledge plays an important role in theories within cognitive ethology. The idea is this. First, one sees cognitive ethologists arguing that we need to attribute propositional attitudes to some animals in order to explain the sophistication of their cognitive achievements.”

— Hilary Kornblith

“I largely defer to the cognitive ethologists. I believe that the arguments that they make on this score are extremely persuasive. More than this, I do think as well that a priori objections by philosophers to successful research programs in the sciences have a very bad track record.”

— Hilary Kornblith

“Rather, although belief may be adequate for explaining the behavior of individual animals - an animal which believes that p will behave no differently from an animal which knows that p - talk of knowledge is necessary once one begins to look at explaining the cognitive capacities of a species.”

— Hilary Kornblith

“The various processes of belief acquisition which are native to a species include ones which may allow for the reliable pick-up of information, which, in turn, allows individual members of the species to successfully negotiate their environment and satisfy their various desires.”

— Hilary Kornblith

Ethologists thus have an interest in looking at these capacities for the reliable acquisition of belief, and it is not surprising that they have a name for the true beliefs which are the typical product of these reliable capacities. They call them items of knowledge. So I argue that talk of knowledge may thereby be seen to be embedded within a successful empirical theory.

— Hilary Kornblith

“My own reasons for favouring talk of natural kinds is just that I believe the best accounts of the success of scientific theories presupposes the existence of natural kinds.”

— Hilary Kornblith

“If we want to make sense of the possibility of successful inductive inference, and if we want to explain the possibility of laws of nature, we will need to appeal to something like natural kinds. This is, to be sure, a metaphysical commitment, but it is a metaphysical commitment that is implicit in science, as I see it.”

— Hilary Kornblith

“By putting the first-person point of view in a naturalistic perspective, I believe that we may genuinely come to understand it for the first time.”

— Hilary Kornblith

“In my view, philosophers have shown a great deal more respect for the first-person point of view than it deserves. There's a lot of empirical work on the various psychological mechanisms by way of which the first-person point of view is produced, and, when we understand this, I believe, we can stop romanticising and mythologising the first-person perspective.”

— Hilary Kornblith

“There has certainly been a great deal of work addressing the relationship between naturalism and the first-person perspective. Quite a number of philosophers have suggested that there are features of the first-person perspective that naturalism just cannot accommodate, whether it be qualitative character, or consciousness, or simply the ability we have to think of ourselves in a distinctively first-person manner.”

— Hilary Kornblith

“No one worries terribly much about who the questions belong to, or whether a given contribution is really philosophy or, instead, properly nothing but science. Perhaps another way to put this is that, although I think that knowledge is a natural kind, I don't think that philosophy is.”

— Hilary Kornblith

It's not just that there is a cooperative spirit of investigation there, where we all recognise that we are engaged in a common project of inquiry. It's also that the philosophers are well-versed in the relevant empirical data, and the scientists are well-versed in the more abstract issues which are typically the central focus of philosophical work.

— Hilary Kornblith

“When I think about discussions at the Society for Philosophy and Psychology, a group which includes not only philosophers and psychologists, but also computer scientists and linguists, it is noteworthy that one can't always tell just from the content of particular contributions from the audience, whether a given questioner is a philosopher or an empirical scientist.”

— Hilary Kornblith

“For one thing, I think that there are questions which philosophers raise which, although science bears on them, are not typically the central focus of those who work in the sciences. At the same time, I don't have a view of philosophy which marks it out as different in kind from scientific work”

— Hilary Kornblith

“There is a worry that many have expressed that, on the naturalistic way of approaching philosophical questions, philosophy will somehow be co-opted by science. I'm not much worried about this.”

— Hilary Kornblith

“The worry that unreflective belief acquisition may be unreliable, after all, applies equally to reflective belief acquisition: it too may be unreliable. To my mind, the plausibility of internalist views about justification is dramatically decreased when one becomes vividly aware of what introspection and reflection actually achieve.”

— Hilary Kornblith

“The idea that we should check on our unreflective belief acquisition sounds great, but we need to know whether the processes of reflection which we put to work serves to improve our reliability or not.”

— Hilary Kornblith

Here, as in so many other cases, however, it turns out that a very commonsensical idea looks far less attractive when one examines some of the experimental work which is not available to us from the armchair.

— Hilary Kornblith

“Externalists reject any such view. I think that the idea that we can tell, simply by way of reflection, whether our beliefs are justified, is deeply commonsensical. More than that, the idea that responsible epistemic agents ought to reflect on their beliefs, and hold them only if they somehow pass muster, is utterly natural.”

— Hilary Kornblith

When I got to college, I planned to be a math major, and, in addition to signing up for some math courses, I decided to take some philosophy. Quite by chance, I took a philosophy of science course in which the entire semester was devoted to reading Locke's Essay. I was hooked. For the next few semesters, I took nothing but philosophy and math courses, and it wasn't long before I realised that it was the philosophy that really moved me.

— Hilary Kornblith

It started becoming clear to me how one might have views about the nature of mind and of knowledge which are empirically informed. This way of thinking about philosophical theorizing makes sense of how philosophy might be a legitimate intellectual activity, in a way that a good deal of the armchair philosophy, I believe, cannot.

— Hilary Kornblith

“Work on causal theories of knowledge - early work by Armstrong, and Dretske, and Goldman - seemed far more satisfying. As I started to see the ways in which work in the cognitive sciences could inform our understanding of central epistemological issues, my whole idea of what the philosophical enterprise is all about began to change. Quine certainly played a role here, as did Putnam's (pre-1975) work in philosophy of science, and the exciting developments that went on in that time in philosophy of mind.”

— Hilary Kornblith

“What I hankered for was an account of knowledge which would do far more than get our intuitions about cases right; I wanted a kind of account which would somehow be explanatory.”

— Hilary Kornblith

“When I first began studying philosophy, a good deal of what went on in analytic epistemology was focused on addressing the Gettier problem. At first, I became quite caught up in it, and the kind of analytical ingenuity required for the work appealed to me. After a while, however, I started to lose interest.”

— Hilary Kornblith

The great philosophers of the 17th and 18th centuries did not think that epistemological questions floated free of questions about how the mind works. Those philosophers took a stand on all sorts of questions which nowadays we would classify as questions of psychology, and their views about psychological questions shaped their views about epistemology, as well they should have.

— Hilary Kornblith

“17th century philosophers were not in a position to understand the mind as well as we can today, since the advent of experimental methods in psychology. It shows no disrespect for the brilliance of Descartes or Kant to acknowledge that the psychology which they worked with was primitive by comparison with what is available today in the cognitive sciences, any more than it shows disrespect for the brilliance of Aristotle to acknowledge that the physics he worked with does not compare with that of Newton or Einstein.”

— Hilary Kornblith

So I do, of course, reject much that is central not only to the psychology of Descartes and Kant, but to their epistemology as well. No doubt, the best available theories of today will look primitive in comparison with what we are in a position to understand hundreds of years from now.

— Hilary Kornblith

“Bealer has a number of reasons for thinking that a naturalistic epistemology is self-undermining. Let me focus on one of these. (I've tried to take on all of them in the first chapter of Knowledge and Its Place in Nature.)”

— Hilary Kornblith

“In my view, since the case can be made that knowledge too is a natural kind, the role of pretheoretical intuitions is similarly diminished in epistemology.”

— Hilary Kornblith

“No one would suggest that we can adequately investigate what makes something an acid, or what makes something aluminum, by bringing our pretheoretical intuitions about these things into reflective equilibrium by way of armchair theorising.”

— Hilary Kornblith

“I have made some headway in addressing these questions, however, and succeeded in explaining how it is that the category of knowledge might play an important role in empirical theories. To the extent that talk of knowledge can be shown to play an explanatory role in such theories, the analogy I wish to make with paradigm natural kinds such as acids and aluminum starts to make a good deal of sense. This is, of course, connected with the issue of the role of intuitions in philosophy.”

— Hilary Kornblith

“I think that when I first suggested the idea that knowledge should be viewed as a natural kind, many people thought this was just crazy.”

— Hilary Kornblith

“One of the goals of scientific theorising is to develop concepts which are adequate to the phenomena under study. In my view, things should work the same way in epistemology. We want to know what knowledge actually amounts to, not what our folk concept of knowledge is, since, just as with our pretheoretical concept of acidity, it might contain all sorts of misunderstandings and leave out all manner of important things.”

— Hilary Kornblith

“I am quite wedded to the view that epistemologists should concern themselves with knowledge rather than our concept of knowledge. The analogy I like to draw here is with our understanding of (other) natural kinds.”

— Hilary Kornblith

“What we need to do, however, is figure out what our best available theories of the mind suggest about epistemological issues, while we recognise that we may need to change our views on these questions as new evidence comes in.”

— Hilary Kornblith