The chapter is comprised of five sections. First, it situates knowledge and epistemic warrant in a frame of representational and epistemic norms. It distinguishes two types of epistemic warrant–entitlement (warrant without reason) and justification (warrant through reason). Second, it argues that epistemic internalism—according to which epistemic warrant supervenes on psychological states of the warranted individual—is unacceptable. Third, it discusses the status of scepticism in epistemology. Fourth, it criticizes an argument that believing that we are entitled to perceptual beliefs would (...) commit us to an unacceptable way of validating the reliability of those beliefs. Fifth, it rebuts an argument that believing that we are entitled to perceptual beliefs is inconsistent with intuitions about confirmation and with Bayesian principles of subjective probability. (shrink)

One type of argument to sceptical paradox proceeds by making a case that a certain kind of metaphysically “heavyweight or “cornerstone” proposition is beyond all possible evidence and hence may not be known or justifiably believed. Crispin Wright has argued that we can concede that our acceptance of these propositions is evidentially risky and still remain rationally entitled to those of our ordinary knowledge claims that are seemingly threatened by that concession. A problem for Wright’s proposal is the so-called Leaching (...) worry: if we are merely rationally entitled to accept the cornerstones without evidence, how can we achieve evidence-based knowledge of the multitude of quotidian propositions that we think we know, which require the cornerstones to be true? This paper presents a rigorous, novel explication of this worry within a Bayesian framework, and offers the Entitlement theorist two distinct responses. (shrink)

Crispin Wright maintains that the architecture of perceptual justification is such that we can acquire justification for our perceptual beliefs only if we have antecedent justification for ruling out any sceptical alternative. Wright contends that this principle doesn’t elicit scepticism, for we are non-evidentially entitled to accept the negation of any sceptical alternative. Sebastiano Moruzzi has challenged Wright’s contention by arguing that since our non-evidential entitlements don’t remove the epistemic risk of our perceptual beliefs, they don’t actually enable us to (...) acquire justification for these beliefs. In this paper I show that Wright’s responses to Moruzzi are ineffective and that Moruzzi’s argument is validated by probabilistic reasoning. I also suggest that Wright cannot answer Moruzzi’s challenge without weakening the support available for his conception of the architecture of perceptual justification. (shrink)

This paper reconstructs and critically evaluates Robert Nozick’s entitlement theory of justice as presented in Anarchy, State, and Utopia. Rejecting patterned and end-state principles of distribution, Nozick argues that justice in holdings depends exclusively on historical processes of just acquisition and voluntary transfer. Through his critique of patterned principles and his defense of self-ownership, Nozick contends that redistributive taxation beyond the minimal functions of the state constitutes an unjust form of coercion analogous to forced labor. The paper argues that (...) Nozick’s entitlement theory offers a powerful and morally illuminating defense of individual liberty and voluntary exchange, successfully exposing the tension between liberty and distributive patterns. At the same time, it contends that the theory relies on idealized assumptions about historical acquisition, background justice, and social cooperation that limit its plausibility in non-ideal conditions. The paper concludes that while Nozick provides a stringent constraint on state action and a compelling critique of redistribution, his entitlement theory falls short as a comprehensive account of distributive justice in societies shaped by structural inequality and historical injustice. (shrink)

The reasons for which I act are normally my reasons; I represent goal states and the means to attaining them, and these guide me in action. Can your reason ever be the reason why I act? If I haven’t yet taken up your reason and made it mine by representing it for myself, then it may seem mysterious how this could be possible. Nevertheless, the paper argues that sometimes one is entitled to another’s reason and that what one does is (...) to be explained in terms of it. The case for this draws on aspects of the interplay between reasons and intentions in individual agency that have not received the attention they deserve. The paper closes by exploring the limits of interpersonal entitlement to reasons by formulating a hypothesis about which reasons one might be entitled to, and by considering how defeaters can undermine entitlement. (shrink)

The paper is an examination of Tyler Burge’s notion of epistemic entitlement. It begins with consideration of a recent attempt to understand entitlement, including the ways in which it differs from the more traditional notion of justification. The paper argues that each of Casullo’s central contentions rests upon confusion. More generally, the paper shows that Casullo’s interpretation tries to force Burge’s work into a framework that is not suited for it; and that the interpretation also suffers from not (...) being even minimally informed about the actual character of Burge’s epistemological views. The paper’s second half explains the distinction between entitlement and justification, including ways in which Burge’s understanding of the relevant notions has changed over time. (shrink)

According to the bootstrapping problem, any view that allows for basic knowledge (knowledge obtained from a reliable source prior to one’s knowing that that source is reliable) is forced to accept that one can utilize a track-record argument to acquire justification for believing that one’s belief source is reliable; yet, we tend to think that acquiring justification in this way is too easy. In this paper I argue, first, that those who respond to the bootstrapping problem by denying basic knowledge (...) succumb to over-intellectualizing epistemology, and secondly, reliabilist views avoid over-intellectualization only at the expense of sanctioning bootstrapping as a benign procedure. Both of these outcomes are difficult to bear. To ward off each of these unsavory outcomes, I propose an alternative solution that draws on a distinction between two separate epistemic concepts: entitlement and justification. (shrink)

Crispin Wright has articulated and defended the view that by incorporating non-evidential entitlements into our theory of knowledge, we can achieve a satisfactory reply to key skeptical challenges. Crucial to this view is the thesis that regions of thought are underpinned by ‘cornerstone’ propositions— propositions for which warrant is antecedently required in order for ordinary beliefs in that region to be supported by experiential evidence. Critics have noted that because cornerstone propositions are entailed by ordinary propositions, Closure delivers two unwelcome (...) results: (i) one can acquire evidential justification for cornerstones via deduction (alchemy); and (ii) the epistemic risk involved in accepting cornerstone propositions impugns the evidential justification we are supposed to have for ordinary propositions (leaching). It is argued here that leaching has been misdiagnosed by Wright and his critics as relying essentially on a Closure principle. Instead, it relies on a Counter-Closure-style principle. Once this point is recognized , Wright’s own solution to the leaching problem becomes unsatisfactory. However, a guiding maxim from the extant literature for demarcating true from false Counter-Closure-style principles can be usefully applied to identify a successful resolution to the leaching worry on Wright’s behalf. (shrink)

In other work, I have defended what I call a “deliberative account of moral complicity,” according to which an agent can become complicit in the wrongful conduct of another agent by failing in a deliberative obligation that they have to help that other agent deliberate correctly about what to do. The possibility of deliberative complicity raises a problem: should the deliberative agent focus her attention on fulfilling her deliberative duty and risk causal complicity? In this paper, I articulate this pressing (...) difficulty and defend a default entitlement to engage with other agents in what I call the deliberative mode. Assuming that the default entitlement is in place (or than an agent is justified in thinking it is in place), an agent who causally contributes to the wrongful action of another will not be morally complicit in that wrongful action if she fulfills her deliberative duty. (shrink)

Crispin Wright’s entitlement theory holds that we have non-evidential justification for accepting propositions of a general type––which Wright calls “cornerstones”––that enables us to acquire justification for believing other propositions––those that we take to be true on the grounds of ordinary evidence. Entitlement theory is meant by Wright to deliver a forceful response to the sceptic who argues that we cannot justify ordinary beliefs. I initially focus on strategic entitlement, which is one of the types of entitlement (...) that Wright has described in more detail. I suggest that it is dubious that we are strategically entitled to accept cornerstones. After this, I focus on entitlement in general. I contend that, in important cases, non-evidential justification for accepting cornerstones cannot secure evidential justification for believing ordinary propositions. My argument rests on a probabilistic regimentation of the so-called “leaching problem”. (shrink)

Epistemic entitlement is a species of internalist warrant that can be had without any evidential support. Unfortunately, for this kind of warrant the so-called problem of demarcation arises, a form of epistemic relativism. I first present entitlement theory and examine what the problem of demarcation is exactly, rejecting that it is either based on bizarreness or disagreement in favour of the thesis that the problem of demarcation is based on epistemic arbitrariness. Second, I argue that arbitrariness generates a (...) problem for entitlement because it undermines epistemic warrant. Third, I draw out some of the consequences that arbitrariness has for an entitlement epistemology, notably that it threatens to generalise to all our beliefs. Finally, I examine how different solutions to the problem of demarcation fare with respect to the danger of arbitrariness. I argue that none of the considered options succeeds in dealing with the risks of arbitrariness. (shrink)

Tyler Burge first introduced his distinction between epistemic entitlement and epistemic justification in ‘Content Preservation’ in 1993. He has since deployed the distinction in over twenty papers, changing his formulation around 2009. His distinction and its basis, however, is not well understood in the literature. This chapter distinguishes two uses of ‘entitlement’ in Burge, and then focuses on his distinction between justification and entitlement, two forms of warrant, where warrants consists in the exercise of a reliable belief-forming (...) competence. Since he draws the distinction in terms of reasons, this chapter brings his account of reasons altogether in one place. The chapter introduces a decision-procedure for classifying warrants as justifications or entitlements. The distinction between justification and entitlement is not the same as the inferential vs. non-inferential distinction. The chapter distinguishes inference from processing, thinking, reasoning, and critically reasoning. Burge’s new formulation of the distinction was driven by the recognition of non-accessible modular reasons. Three kinds of access are distinguished. (shrink)

In our thought, we employ rules of inference and belief-forming methods more generally. For instance, we (plausibly) employ deductive rules such as Modus Ponens, ampliative rules such as Inference to the Best Explanation, and perceptual methods that tell us to believe what perceptually appears to be the case. What explains our entitlement to employ these rules and methods? This chapter considers the motivations for broadly internalist answers to this question. It considers three such motivations—one based on simple cases, one (...) based on a general conception of epistemic responsibility, and one based on skeptical scenarios. The chapter argues that none of these motivations is successful. The first two motivations lead to forms of internalism—Extreme Method Internalism and Defense Internalism—that are too strong to be tenable. The third motivation motivates Mental Internalism (Mentalism), which does not fit with plausible accounts of entitlement. (shrink)

We review the "Entitlement" projects of Tyler Burge and Crispin Wright in light of recent work from and surrounding both philosophers. Our review dispels three misunderstandings. First, Burge and Wright are not involved in a common “entitlement” project. Second, though for both Wright and Burge entitlement is the new notion, “entitlement” is not some altogether third topic not clearly connected to the nature of knowledge or the encounter with skepticism. Third, entitlement vs. justification does not (...) align with the externalism vs. internalism distinction. (shrink)

Many philosophers have found in Hume’s skeptical doubts concerning the operations of the understanding the materials for an argument that generalizes from induction to other domains, like our beliefs in the external world, other minds, and the past. This chapter offers a novel reconstruction of that argument and identifies the principles that are responsible for its capacity to generalize beyond induction. Next, it presents a classical reading of Hume’s skeptical solution and shows that Crispin Wright’s entitlement theory is close (...) in spirit to it. After that, it develops two objections to entitlement theory: it relies on the truth of deeply contingent propositions that are not a priori rational, and it does not manage to redefine the concept of epistemic rationality while offering an effective anti-skeptical response. The chapter concludes with a constructive suggestion: some passages that support a non-classical reading of Hume’s positive views on induction offer the materials to reject the steps of the skeptical argument that cause trouble for entitlement theory. (shrink)

Recent years have seen a surge of interest in the topic of moral responsibility for ‘non-ideal’ agents. And yet, one important type of ‘non-ideal’ agent, the narcissistic agent, has not received much attention. In this paper, I seek to fill this gap. My focus is on psychological entitlement, a feature that has been largely overlooked. I argue that this feature impairs narcissistic agents’ moral competence. This is because it both causes them to form distorted moral assessments in a wide (...) range of situations and impairs their ability to use feedback from others to correct these distortions. I conclude that narcissistic agents have mitigated responsibility owing to their impaired moral competence. As I furthermore show, this does not entail that we simply need to accept the damage they do. Rather, we may take steps to protect ourselves against the destructive effects of narcissistic entitlement, both on a personal and on a societal level. (shrink)

The purpose of this paper is to reject what I call the entitlement model of directed obligation: the view that we can conclude from X is obligated to Y that therefore Y has an entitlement against X. I argue that rejecting the model clears up many otherwise puzzling aspects of ordinary moral interaction. The main goal is not to offer a new theory of obligation and entitlement. It is rather to show that, contrary to what most philosophers (...) have assumed, directed obligation and entitlement are not the same normative concept seen from two different perspectives. They are two very different concepts, and much is gained by keeping them distinct. (shrink)

Attention is a finite, morally significant good. Attention is a precondition for healthy human relationships, and its absence can wrong others by cutting them off from vital human goods. At the same time, human persons have limited powers of attention. And so the question arises, when does someone legitimately command my attention? In Conversational Pressure, Sanford Goldberg argues that the competent speaker has a default entitlement to normatively expect the addressee to attend, even if only for a short while. (...) If the addressee fails to attend, the speaker is wronged. I argue that the conditions under which attention is owed to another are more restricted than Goldberg allows, and are sensitive to context and standing. (shrink)

Entitlement is ubiquitous in social life. We see people behaving in entitled ways all the time, claiming privileges and resources at the expense of other people. But there is a question about what it is that makes people disposed to behave this way. Several philosophers have characterized entitlement as a manifestation of arrogance, where arrogance involves a belief in or sense of superiority to other people. Drawing upon a range of paradigm cases of entitlement, I show that (...) entitlement cannot be adequately explained in terms of agents’ sense of themselves as superior. I suggest that entitlement is marked by a particular failure of moral appreciation. People who are entitled habitually, and culpably, fail to appreciate the overriding moral significance of other people’s rights, needs, and interests to what they themselves are owed. (shrink)

Most people not only think that it is possible for reasonable people to disagree, but that it is possible for people to recognize that they are parties to a reasonable disagreement. The aim of this paper is to explain how such mutually recognized reasonable disagreements are possible. I appeal to an which implies a form of relativism about reasonable belief, based on the idea that whether a belief is reasonable for a person can depend on the fact that she has (...) inherited a particular worldview from her community. (shrink)

This paper argues for the general proper functionalist view that epistemic warrant consists in the normal functioning of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Such a process is reliable in normal conditions when functioning normally. This paper applies this view to so-called testimony-based beliefs. It argues that when a hearer forms a comprehension-based belief that P (a belief based on taking another to have asserted that P) through the exercise of a (...) reliable competence to comprehend and filter assertive speech acts, then the hearer's belief is prima facie warranted. The paper discusses the psychology of comprehension, the function of assertion, and the evolution of filtering mechanisms, especially coherence checking. (shrink)

Entitlement is defined as a sort of epistemic justification that one can possess by default – a sort of epistemic justification that does not need to be earned or acquired. Epistemologists who accept the existence of entitlement generally have a certain anti-sceptical role in mind for it – entitlement is intended to help us resist what would otherwise be compelling radical sceptical arguments. But this role leaves various details unspecified and, thus, leaves scope for a number of (...) different potential conceptions of entitlement. At one extreme there are conceptions that portray entitlement as a weak, attenuated epistemic status and, at the other, we have conceptions that portray entitlement as something potent and strong. Certain intermediate conceptions are also possible. In this paper, I shall argue that the weak and intermediate conceptions of entitlement do not survive careful scrutiny, and the stronger conceptions – while they do, in a way, strain credulity – are the only conceptions that are ultimately viable. (shrink)

Nozick’s entitlement theory of justice has its major attempts to defend the institution of private property and to criticize the redistributive measures on the part of government. Nozick frowns at Rawls’ approach and the approach of welfare economics, which focused on evaluating only current time-slices of a distribution with no concern about the procedural aspects of justice. His notion of distributive justice has its anchorage on the account of what and how a given person is entitled to in virtue (...) of what he has acquired and earned. While Rawls, whose position seems incompatible with that of Nozick holds a notion of justice on the account of the equality of the claims of each person in respect of basic needs and of the means to meet such needs. Nozick’s theory is a reaction against Rawls’ notion of distributive justice which he terms patterned, and of which he feels if upheld would consistently interfere with individual’s rights. This paper therefore argues that contrary to what Robert Nozick seems to suggest we do not see his theory as all satisfying nor any alternative, rather we are convinced that the inherent merits of his theory would suitably complement other patterned theories of distributive justice. This paper employed the expository method as well as critical analysis and prescriptive methods. (shrink)

This article introduces explanatory entitlement as an epistemic category: the inferential right to deploy a construct as a basis for causal inference in a given domain. Drawing on Woodward’s interventionist account and Cartwright’s analysis of causal portability the article argues that this entitlement is conferred by demonstrated invariance and does not transfer automatically across levels or domains. When constructs are projected beyond their invariance conditions without bridging support, they undergo conceptual inflation: retention of explanatory authority without the evidential (...) conditions that license it. The article formalizes this failure, distinguishes it from seven neighboring frameworks, and proposes a diagnostic structure. (shrink)

The paper starts by describing and clarifying what Williamson calls the consequence fallacy. I show two ways in which one might commit the fallacy. The first, which is rather trivial, involves overlooking background information; the second way, which is the more philosophically interesting, involves overlooking prior probabilities. In the following section, I describe a powerful form of sceptical argument, which is the main topic of the paper, elaborating on previous work by Huemer. The argument attempts to show the impossibility of (...) defeasible justification, justification based on evidence which does not entail the (allegedly) justified proposition or belief. I then discuss the relation between the consequence fallacy, or some similar enough reasoning, and that form of argument. I argue that one can resist that form of sceptical argument if one gives up the idea that a belief cannot be justified unless it is supported by the totality of the evidence available to the subject—a principle entailed by many prominent epistemological views, most clearly by epistemological evidentialism. The justification, in the relevant cases, should instead derive solely from the prior probability of the proposition. A justification of this sort, that does not rely on evidence, would amount to a form of entitlement, in (something like) Crispin Wright’s sense. I conclude with some discussion of how to understand prior probabilities, and how to develop the notion of entitlement in an externalist epistemological framework. (shrink)

According to assurance views of testimonial justification, in virtue of the act of testifying a speaker provides an assurance of the truth of what she asserts to the addressee. This assurance provides a special justificatory force and a distinctive normative status to the addressee. It is thought to explain certain asymmetries between addressees and other unintended hearers (bystanders and eavesdroppers), such as the phenomenon that the addressee has a right to blame the speaker for conveying a falsehood but unintended hearers (...) do not, and the phenomenon that the addressee may deflect challenges to his testimonial belief to the speaker but unintended hearers may not. Here I argue that we can do a better job explaining the normative statuses associated with testimony by reference to epistemic norms of assertion and privacy norms. Following Sanford Goldberg, I argue that epistemic norms of assertion, according to which sincere assertion is appropriate only when the asserter possesses certain epistemic goods, can be ‘put to work’ to explain the normative statuses associated with testimony. When these norms are violated, they give hearers the right to blame the speaker, and they also explain why the speaker takes responsibility for the justification of the statement asserted. Norms of privacy, on the other hand, directly exclude eavesdroppers and bystanders from an informational exchange, implying that they have no standing to do many of the things, such as issue challenges or questions to the speaker, that would be normal for conversational participants. This explains asymmetries of normative status associated with testimony in a way logically independent of speaker assurance. (shrink)

Shared activity is often simply willed into existence by individuals. This poses a problem. Philosophical reflection suggests that shared activity involves a distinctive, interlocking structure of intentions. But it is not obvious how one can form the intention necessary for shared activity without settling what fellow participants will do and thereby compromising their agency and autonomy. One response to this problem suggests that an individual can have the requisite intention if she makes the appropriate predictions about fellow participants. I argue (...) that implementing this predictive strategy risks derailing practical reasoning and preventing one from forming the intention. My alternative proposal for reconciling shared activity with autonomy appeals to the idea of acting directly on another's intention. In particular, I appeal to the entitlement one sometimes has to another's practical judgment, and the corresponding authority the other sometimes has to settle what one is to do. (shrink)

Art historians and philosophers often talk about the interpretive significance of titles, but few have bothered with their historical origins. This omission has led to the assumption that an artwork's title is its proper name, since names and titles share the essential function of facilitating reference to their bearers. But a closer look at the development of our titling practices shows a significant point of divergence from standard analyses of proper names: the semantic content of a title is often crucial (...) to the identification, individuation, and interpretation of its associated artwork. This paper represents a first step towards an empirically centred study of our titling practices. I argue that, in order to accept titles as proper names, we must first recognize the social, rather than the referential, function of naming. (shrink)

This argument explores the profound connection between love, pleasure, and the search for meaning in life. It asserts that nearly every person is entitled to experience love, which provides the most fulfilling form of pleasure and a foundation for personal purpose. Drawing from philosophical works by Carl Rogers, Aristotle, and Viktor Frankl, the argument weaves together ethical imperatives and existential reflections. It concludes by affirming love’s centrality in human flourishing and its role in creating a meaningful existence.

Error theory is usually presented as a negative doctrine: a discourse purports to represent some domain of fact, but the relevant facts, properties, powers, or objects are absent. The accompanying explaining-away argument then explains why the discourse nevertheless seems compelling. We argue that the mature form of that package has a transcendental structure: a practice or discourse requires certain appearances in order to function, while those appearances do not disclose the entities or properties they seem to disclose. -/- The resulting (...) macro is a deflationary transcendental argument. Given a public practice and a family of invariants—practical authority, accountability, public stability, motivational grip, or interpersonal intelligibility—the error theorist identifies an appearance as minimally required to reconstruct the practice, but blocks the stronger inference from the required appearance to the apparent object. Error theory plus explaining away is weak transcendental deduction of appearance without strong constitutive entitlement. Moral error theory supplies the central case; free-will illusionism and deflationary accounts of selfhood are treated as adjacent cases. We then diagnose the major failure modes: mere genealogy, covert dependence on the target facts, selectivity, self-defeat, companions-in-guilt pressure, and unresolved conservation. (shrink)

Amartya Sen has made a major contribution to the theory of social justice, and of gender justice, by arguing that capabilities are the relevant space of comparison when justice-related issues are considered. This article supports Sen's idea, arguing that capabilities supply guidance superior to that of utility and resources (the view's familiar opponents), but also to that of the social contract tradition, and at least some accounts of human rights. But I argue that capabilities can help us to construct a (...) normative conception of social justice, with critical potential for gender issues, only if we specify a definite set of capabilities as the most important ones to protect. Sen's "perspective of freedom" is too vague. Some freedoms limit others; some freedoms are important, some trivial, some good, and some positively bad. Before the approach can offer a valuable normative gender perspective, we must make commitments about substance. (shrink)

Many assume that whenever government is entitled to make a law, it is entitled to enforce that law coercively. I argue that the justification of legal authority and the justification of governmental coercion come apart. Both in ideal theory and in actual human societies, governments are sometimes entitled to make laws that they are not entitled to enforce coercively.

This paper looks at the debates between internalism and externalism in mind and epistemology. In each realm, internalists face what we call 'The Connection Problem', while externalists face what we call 'The Problem of Opacity'. We offer an integrated account of thought content and epistemic warrant that overcomes the problems. We then apply the framework to debates between internalists and externalists in metaethics.

What are the implications for agency – and in particular, the idea of acting for reasons – if we are to take seriously the notion of collective responsibility? My thesis is that some cases of individuals subject to a collective form of responsibility and blame will force us to make sense of how it is that an individual can be entitled to collective reasons for action, i.e. entitled to a reason had in the first place by a plurality of individuals (...) together rather than any one of them alone. This entitlement makes it possible for the collective reason to be a reason for which one acts, even if one’s contribution on its own makes little or no difference in the collective effort. Although a full defense of this entitlement cannot be undertaken here, I will gesture at how this might work by suggesting that intentions function to preserve reasons for action. . (shrink)

This article reconstructs and critically evaluates Robert Nozick’s libertarian theory of justice as articulated in Anarchy, State, and Utopia. Focusing on Nozick’s conception of rights as side-constraints and his entitlement theory of justice in holdings, the article examines his critique of patterned and redistributive theories of justice. Nozick’s arguments are presented in their strongest form, emphasizing the moral force of self-ownership, voluntary exchange, and historical legitimacy. The article then critically assesses the limitations of the entitlement theory, particularly its (...) treatment of background injustice, structural inequality, and constrained choice. It argues that while Nozick offers a powerful and necessary constraint on coercive state authority, his framework is insufficient as a comprehensive account of justice. The article concludes by situating Nozick’s theory as an indispensable but incomplete contribution to debates about liberty, redistribution, and moral responsibility. (shrink)

This paper develops a new class of justification logic, the logic of epistemic entitlement. The logic of epistemic entitlement invokes the notion of epistemic entitlement in epistemology, and interprets a justification formula in the form of???? ∶???? as follows: the warrant???? entitles the agent to believe????. In the logic of epistemic entitlement, the formula???? ∶???? is true if and only if???? is true in all possible worlds entitled to be conceived by????. In contrast to the standard (...) epistemic semantics of justification logic, the formula???? ∶???? in Fitting’s model is true if and only if???? is true in all possible worlds that can be conceived of and satisfies the evidential condition: the epistemic state???? ∈ ℰ(????,????) that the epistemic agent is in. Thus, if???? is not a dead point in the model, the point model of???? cannot satisfy both formulas of the form???? ∶???? and????′∶ ¬????. Thus standard justification logic cannot characterize the conflicting beliefs of agents for different warrants. Instead, the logic of epistemic entitlement solves this problem by entitling agents to believe???? and ¬???? on two disjoint sets of possible worlds on????,???? and????′, respectively. ℳ,???? ⊩???? ∶???? if and only if ℳ,???? ⊩???? for every???? ∈????????????(????,????) with????????????. Such an epistemic entitlement in the paper is axiomatized into the logic J_???????????? and the validity of its axioms is verified. And a canonical model of J_???????????? is established to prove its completeness. Finally, extensions of J_???????????? are attempted to explore the logic of entitlement of belief J_EntD4 and logic of entitlement of knowledge J_EntT4. (shrink)

This paper discusses a structural analogy between Kant’s theory of regulative ideas, as he develops it in the Appendix to the Transcendental Dialectic, and Crispin Wright’s theory of epistemic entitlements. First, I argue that certain exegetical difficulties with respect to the Appendix rest on serious systematic problems, which – given other assumptions of the Critique of Pure Reason – Kant is unable to solve. Second, I argue that because of the identified structural analogy between Kant’s and Wright’s views the project (...) Kant pursues in the Appendix can be rehabilitated by recourse to Wright’s theory. (shrink)

This article proposes an Inferentialist Model of Epistemological Approach (IMEA) to address the normative conditions under which religious reasons may be legitimately used in public justification practices. Drawing on Robert Brandom’s inferentialist pragmatics, the article advances a model of rationality grounded in the social practice of giving and asking for reasons, emphasizing concepts such as epistemic entitlement, scorekeeping, and logical expressivism. In this view, the legitimacy of a reason does not rest on its neutrality or universal acceptability but on (...) its intelligibility–understood from an inferentialist perspec-tive–that is, whether it can be rationally understood and assessed by others within a shared discursive space. Religious reasons, therefore, are not excluded a priori but must meet the inferential demands of public reasoning. The IMEA framework challenges traditional foun-dationalist or evidentialist standards in public reason theories and offers a robust account of rational pluralism. Ultimately, the article argues that IMEA enables a more consistent and inclusive treatment of religious reasoning within public justification, without undermining the rationale of public reason. (shrink)

The notion of uncommandability has been central to how we perceive our emotional lives, and particularly romantic love. According to this notion, while we can control how we treat people, we have little control over how we feel about them. The argument from uncommandability is often evoked as a way of sidestepping moral obligations regarding our romantic emotions. One challenge to uncommandability is the potential to manipulate our emotions through psychopharmaceuticals. Much of the debate on so-called ‘love drugs’ has concerned (...) the permissibility and worth of these interventions. By comparison, there has been less exploration of their implications for moral obligation and responsibility. How might the emergence of these interventions change what can be emotionally demanded of us? We ultimately suggest that it is necessary to view the complex morality of our emotional lives through different evaluative paradigms: one concerning moral duty and obligation, where we have no claim to each other's romantic love irrespective of its commandability, and the other concerning the appropriateness of our reactive attitudes, where we are at times justified in feeling morally injured by another person on account of their failure to love us, regardless of whether they had control in the matter. (shrink)

David Braybrooke argues that meeting people’s needs ought to be the primary goal of social policy. But he then faces the problem of how to deal with the fact that our most pressing needs, needs to be kept alive with resource-draining medical technology, threaten to exhaust our resources for meeting all other needs. I consider several solutions to this problem, eventually suggesting that the need to be kept alive is no different in kind from needs to fulfill various projects, and (...) that needs may have a structure similar to rights, with people’s legitimate needs serving as constraints on each other’s entitlements to resources. This affords a set of axioms constraining possible needs. Further, if, as Braybrooke thinks, needs are created by communities approving projects, so that the means to prosecute the projects then come to count as needs, then communities are obliged to approve only projects that are co-feasible given the world’s finite resources. The result is that it can be legitimate not to funnel resources towards endless life-prolongation projects. (shrink)

This paper evaluates the prospects of harnessing “anti-individualism” about the contents of perceptual states to give an account of the epistemology of perception, making special reference to Tyler Burge’s ( 2003 ) paper, “Perceptual Entitlement”. I start by clarifying what kind of warrant is provided by perceptual experience, and I go on to survey different ways one might explain the warrant provided by perceptual experience in terms of anti-individualist views about the individuation of perceptual states. I close by motivating (...) accounts which instead give a more prominent role to consciousness. (shrink)

Susan Okin read Robert Nozick as taking it to be fundamental to his Libertarianism that people own themselves, and that they can acquire entitlement to other things by making them. But she thinks that, since mothers make people, all people must then be owned by their mothers, a consequence Okin finds absurd. She sees no way for Nozick to make a principled exception to the idea that people own what they make when what they make is people, concluding that (...) Nozick’s theory of entitlement must be false, and that entitlement must instead be rooted in people’s needs. I say Okin misreads Nozick’s Libertarianism. In fact, its fundamental principle is that, simply by being persons, people are entitled to the maximum negative liberty compatible with a like liberty for all persons. Further, Nozick, and Jan Narveson, who has taken on the advocacy of Libertarian ideas, analyze liberty as freedom to interact with things, and analyze being entitled to or having property in something, as freedom to interact with it, to determine what may be done with it. People therefore have such freedom to do what they want with themselves, and such freedom to do what they want with other things, as is compatible with all persons having similar freedom. The former is what self-ownership amounts to, the latter, ownership of other things. Libertarianism’s fundamental principle therefore both grounds and delimits entitlements in ways entailing that mothers don’t own persons by dint of making them. Otherwise, since it would then be the prerogative of mothers to determine what shall be done with the persons they made, the persons made would lack equal liberty, this violating the fundamental principle. (shrink)

The psychological study of negotiation, influenced by economics, has long emphasized the interests of the bargaining parties as the main driver of the negotiation process. This remains the case, even though psychological research has shown that individuals do not behave in the manner predicted by classical economics. A main drawback of the concept of interests is that it is an individual-level construct and, therefore, does not tap directly into the interindividual nature of the negotiation process. In contrast, entitlements can serve (...) as the key notion in the study of negotiation, both conceptually and epistemologically. I argue that at the heart of negotiation is a rule-making process through which parties define each other’s entitlements and duties. If we view negotiation in this way, we can study it as the primary vehicle for the explicit determination of social norms, obligations, and “ought” standards that permeate social life. This view has ramifications for the study of negotiation itself, for the social-psychological study of coregulation, and even for the function of society as a whole. (shrink)

This study applies the Hegelian dialectic to analyze two opposing frameworks for social change processes, one disempowering and leading to demoralization, and the other empowering, leading to positive and sustainable social change across historical and contemporary contexts. It explores how seven conceptual dyads undergo aufheben (sublation) to transcend opposition. Using Hegel’s triadic dialectic (thesis-antithesis-synthesis), the study identifies absolute negations and synthesizes them into a higher-order framework. The dialectical process reveals contradictions that resolve into transformative syntheses, offering a diagnostic tool for (...) democratic erosion and renewal. The study bridges Hegelian philosophy and sociopolitical praxis, advancing a pluriversal lens for global conflicts. The shift from a unipolar to a pluriversal global order necessitates moving beyond traditional political strategies—rooted in hegemony and zero-sum logic—toward relational frameworks centered on co-sovereignty and civil reciprocity. The framework can assist social scientists and activists in navigating power asymmetries (e.g., epistemic injustice, colonial legacies) through dialectical resolution, with speculative moments serving as a conceptual blueprint for fostering mutual recognition, coexistence, and international peace. Future research could explore how the sublated framework shapes adaptive strategies, relational bonds, and normative codes. Methodologically, scholars should investigate whether Hegel's distinctive application of deconstruction within the analytical process of abstraction constitutes a substantive departure from Derrida's approach to deconstruction. Additionally, to advance toward Hegel's ideal of comprehensive understanding and achieve a more robust synthesis, scholars should: 1) systematically integrate multiple antitheses emerging from competing ideological perspectives, and 2) identify not only their determination, but the essence of what causes dynamic tension to thereby refine and strengthen the method. (shrink)

The original scheme for compensating victims of crime was introduced as an entitlement, and later codified into law so as to establish a legal right. The result has been the opposite: qualification for compensation has been made so conditional, that a right enjoyed by victims has been made into a narrowly drawn entitlement. The following describes the prior scheme, the current statutory scheme, surveys unintended and quantitative effects the change have caused, and discusses how changes to the scheme (...) have, in effect, changed a right into an entitlement. (shrink)

According to the Acceptance Principle, a person is entitled to accept a proposition that is presented as true (asserted) and that is intelligible to him or her, unless there are stronger reasons not to. Burge assumes this Principle and then argues that it has an apriori justification, basis or rationale. This paper expounds Burge's teleological reliability framework and the details of his a priori justification for the Principle. It then raises three significant doubts.

It is often suggested that we are equipped with a set of cognitive tools that help us to filter out unreliable testimony. But are these tools effective? I answer this question in two steps. Firstly, I argue that they are not real-time effective. The process of filtering, which takes place simultaneously with or right after language comprehension, does not prevent a particular hearer on a particular occasion from forming beliefs based on false testimony. Secondly, I argue that they are long-term (...) effective. Some hearers sometimes detect false testimony, which increases speakers’ incentives for honesty and stabilizes the practice of human communication in which deception is risky and costly. In short, filtering prevents us from forming a large number of beliefs based on false testimony, not by turning each of us into a high-functioning polygraph but by turning the social environment of human communication into one in which such polygraphs are not required. Finally, I argue that these considerations support strong anti-reductionism about testimonial entitlement. (shrink)

Study aims to provide a classical reinterpretation of the concept of Hamartia in relation to ethical entitlement within Aristotle’s thought. Hamartia, which plays an indispensable role in the realization of Aristotelian tragedy, has gradually drifted away from its original meaning and has often been interpreted as a form of “moral lapse” or “sin.” The historical investigation reveals that the root of this deviation lies in Islamic philosophy—particularly in Avicenna—who, by employing the concept of zalal (error or slip) as the (...) equivalent of Hamartia, introduced an ethical–juridical reading of the tragic fault. This approach was consolidated during the Middle Ages and continued into the Renaissance through interpreters such as Castelvetro. Conversely, commentators such as Robortello, Sperone, and Minturno sought to revive the cognitive and human dimension of Hamartia—an effort that, in the modern era, has been renewed by scholars such as Stinton, Golden, Kim, Vinje, and Sackey, leading once again to the dominance of the cognitive interpretation over the ethical one. However, most of these studies have overlooked the connection between Hamartia and the notion of ethical entitlement. To reconstruct Aristotle’s original meaning with interpretive precision, several fundamental presuppositions must be accepted: the internal coherence of texts, the consistency of the philosopher’s thought, the stability of the interpreter’s standpoint, and the assumption of uncorrupted and unified meaning. Based on these premises, a conceptual analysis of the Poetics and the Nicomachean Ethics shows that the tragic error arises from ignorance of the particulars of action—an error that becomes truly involuntary only when accompanied by subsequent remorse. Hence, the audience’s compassion and, ultimately, catharsis, the telos of the Aristotelian tragic system, emerge under these conditions. Accordingly, Hamartia should be understood as a “cognitive error under necessity,” a form of constrained ignorance that gives rise to tragedy and catharsis. This reading, while remaining faithful to the spirit of Aristotle’s thought, rearticulates the relation between tragedy, choice, and ethical responsibility in a renewed philosophical horizon. (shrink)

Nozick’s entitlement theory is often used to oppose redistributive interference with market holdings. Its historical structure creates a less convenient implication: present holdings cannot be presumed just when acquisition and transfer occurred through slavery, dispossession, exclusion, fraud, or coercive legal regimes. This paper argues that entitlement theory requires moral memory. Markets do not cleanse titles by passing them through repeated exchange; nor does the innocence of current holders settle whether institutions continue to enforce advantages generated by injustice. The (...) paper distinguishes five questions frequently collapsed in debates about rectification: causal connection, persistence of benefit and burden, present institutional authorization, agent responsibility, and remedial fit. On this basis, it develops a moral-memory protocol for evaluating historically burdened holdings and institutions. The protocol asks what injustice occurred, how its effects were transmitted, which current rules preserve them, what evidence is available, who has capacity and authority to repair, and which combination of restitution, compensation, institutional reform, public acknowledgment, and future-oriented investment is proportionate. The account takes property rights seriously while rejecting the idea that existing legal possession supplies its own moral pedigree. It also rejects a simple inherited-guilt model: remedial duties can arise from institutional continuity, unjust enrichment, benefit, and capacity even when current persons are not personally blameworthy. Nozick’s incomplete principle of rectification should therefore be treated not as a dispensable appendix but as a standing challenge to market legitimacy. Entitlement without memory is not historical justice. It is a selective history that remembers transfers favorable to current holdings while forgetting the coercion that made them possible. (shrink)