By Alan Hazlett
The price of precise trust has performed a important position in historical past of philosophy—consider Socrates’ slogan that the unexamined lifestyles isn't worthy residing, and Aristotle’s declare that everybody certainly desires knowledge—as good as in modern epistemology, the place questions about the worth of data have lately taken middle level. It has often been assumed that actual representation—true belief—is worthwhile, both instrumentally or for its personal sake. In A luxurious of the Understanding, Allan Hazlett bargains a severe learn of that assumption, and of the most ways that it may be defended.
Hazlett defends the realization that real trust is at such a lot occasionally useful. within the first a part of the ebook, he objectives the view that actual trust is in general greater for us than fake trust, and argues that fake ideals approximately ourselves—for instance, unrealistic optimism approximately our futures and approximately folks, similar to overly optimistic perspectives of our friends—are usually helpful vis-a-vis our health. within the moment half, he objectives the view that fact is “the target of belief,” and argues for anti-realism concerning the epistemic worth of actual trust. jointly, those arguments include a problem to the philosophical assumption of the worth of real trust, and recommend an alternate photo, on which the truth that a few humans love fact is all there's to “the worth of actual belief.”
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Additional resources for A Luxury of the Understanding: On the Value of True Belief
As I said, Aristotle’s reason for saying that everyone naturally wants knowledge (to eidenai) is to justify his pursuit of wisdom (sophia) in the rest of the Metaphysics. So the most charitable way to interpret his principle of curiosity is to take it to mean that everyone naturally wants wisdom. This, in any event, is the claim that Aristotle seems to want by way of justifying his inquiry. But he says more than this. The rhetorical upshot of this part of the Metaphysics (Book I, Parts 1–2) is to justify philosophical interest in metaphysics by appeal to some more general claim about human curiosity.
Imagine a follower of Hippias (Plato, Hippias Major, 289e) who maintains that owning gold has constitutive value, and 18 two ancient ideas who maintains furthermore that the constitutive value of gold is such that it would be better to die than to live with less than 10 ounces of gold. How can we argue against this view? What sort of considerations can we adduce in our critique? What can we say to convince the defender of the constitutive value of owning gold that she is wrong? 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).
Against such a claim? If it seems to you that a life without gold is not worth living, while it seems to me that gold is worthless, how are we to find out which of us is right? Compare the desire-fulfillment theorist’s elegant solution: gold is good for you, but not for me. 45–6) complaint that “objective theories” of wellbeing don’t explain what unites the members of the “objective list” of goods. two ancient ideas 21 “sense in which ... 59). Thus “[t]he good of knowledge is self-evident. 64–5).
A Luxury of the Understanding: On the Value of True Belief by Alan Hazlett