A Luxury of the Understanding: On the Value of True Belief by Alan Hazlett

By Alan Hazlett

The worth of real trust has performed a principal function in background of philosophy—consider Socrates’ slogan that the unexamined lifestyles isn't worthy dwelling, and Aristotle’s declare that everybody obviously wishes knowledge—as good as in modern epistemology, the place questions about the price of data have lately taken middle degree. It has frequently been assumed that actual representation—true belief—is useful, both instrumentally or for its personal sake. In A luxurious of the Understanding, Allan Hazlett deals 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 useful. within the first a part of the ebook, he objectives the view that precise trust is generally higher for us than fake trust, and argues that fake ideals approximately ourselves—for instance, unrealistic optimism approximately our futures and approximately folks, comparable to overly optimistic perspectives of our friends—are usually useful vis-a-vis our wellness. within the moment half, he pursuits the view that fact is “the objective of belief,” and argues for anti-realism in regards to the epistemic worth of real trust. jointly, those arguments include a problem to the philosophical assumption of the worth of real trust, and recommend an alternate photograph, on which the truth that a few humans love fact is all there's to “the price of precise belief.”

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The worth of actual trust has performed a crucial function in background of philosophy—consider Socrates’ slogan that the unexamined lifestyles isn't worthy dwelling, and Aristotle’s declare that everybody clearly wishes knowledge—as good as in modern epistemology, the place questions about the price of information have lately taken heart degree.

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650–2), on which the extent to which a person’s life goes well or badly is principally a matter of the extent to which her desires (broadly understood) are satisfied.  494). Other desire-fulfillment theories can be understood as placing a restriction on the relevant desires. We might say that what is best for someone is what would fulfill her fully informed desires, or that what is best for someone is what would fulfill her authentic or wholehearted desires. We can understand life-satisfaction theories of wellbeing (Sumner 1996, Tiberius 2008, Tiberius and Plakias 2010) as species of desire-fulfillment theories of wellbeing.

5). Cf.  189–91). 21 However, hedonist theories of wellbeing (Feldman 2004; cf.  648–50), on which the extent to which a person’s life goes well or badly is principally a matter of the pleasure and pain experienced by that person, are also desire-independent theories. We can therefore divide desire-independent theories of wellbeing into two groups: Pluralistic desire-independent theories of wellbeing propose a plurality of eudaimonic goods. These might be “human goods,” as for the essentialist, but need not be understood as such.

This is why Aristotle says that everyone naturally wants knowledge to open the Metaphysics—by way of justifying his inquiry into philosophical questions in metaphysics. What do we do when we seek wisdom? We ask basic questions about reality, the existence of God, the fundamental structure of the world, and so on. If we add to this list some other philosophical questions that are not obviously metaphysical, in particular questions about ethics, the good life, virtue, and so on, then we 24 These moves won’t matter below, where our focus will be on the value of true belief.

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