In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples'' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott''s account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

We hold these truths to be self-evident... So begins the U.S. Declaration of Independence. What follows those words is a ringing endorsement of universal rights, but it is far from self-evident. Why did the authors claim that it was? William Talbott suggests that they were trapped by a presupposition of Enlightenment philosophy: That there was only one way to rationally justify universal truths, by proving them from self-evident premises. With the benefit of hindsight, it is clear that the authors of the U.S. Declaration had no infallible source of moral truth. For example, many of the authors of the Declaration of Independence endorsed slavery. The wrongness of slavery was not self-evident; it was a moral discovery. In this book, William Talbott builds on the work of John Rawls, Jürgen Habermas, J.S. Mill, Amartya Sen, and Henry Shue to explain how, over the course of history, human beings have learned how to adopt a distinctively moral point of view from which it is possible to make universal, though not infallible, judgments of right and wrong. He explains how this distinctively moral point of view has led to the discovery of the moral importance of nine basic rights. Undoubtedly, the most controversial issue raised by the claim of universal rights is the issue of moral relativism. How can the advocate of universal rights avoid being a moral imperialist? In this book, Talbott shows how to defend basic individual rights from a universal moral point of view that is neither imperialistic nor relativistic. Talbott avoids moral imperialism by insisting that all of us, himself included, have moral blindspots and that we usually depend on others to help us to identify those blindspots. Talbott's book speaks to not only debates on human rights but to broader issues of moral and cultural relativism, and will interest a broad range of readers.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues.Talbott's new model of rational belief is not a model of a theorem prover in mathematics – It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one's own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes.From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism.On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues. Talbott''s new model of rational belief is not a model of a theorem prover in mathematics ? It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one''s own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes. From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism. On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues. Talbott''s new model of rational belief is not a model of a theorem prover in mathematics ? It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one''s own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes. From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism. On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott's account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples'' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott''s account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

Originally published in 1990. Examining epistemic justification, truth and logic, this book works towards a holistic theory of knowledge. It discusses evidence, belief, reliability and many philosophical theories surrounding the nature of true knowledge. A thorough Preface updates the main work from when it was written in 1976 to include theories ascendant in the ‘80s.

Originally published in 1990. Examining epistemic justification, truth and logic, this book works towards a holistic theory of knowledge. It discusses evidence, belief, reliability and many philosophical theories surrounding the nature of true knowledge. A thorough Preface updates the main work from when it was written in 1976 to include theories ascendant in the ‘80s.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples'' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott''s account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

We hold these truths to be self-evident... So begins the U.S. Declaration of Independence. What follows those words is a ringing endorsement of universal rights, but it is far from self-evident. Why did the authors claim that it was? William Talbott suggests that they were trapped by a presupposition of Enlightenment philosophy: That there was only one way to rationally justify universal truths, by proving them from self-evident premises. With the benefit of hindsight, it is clear that the authors of the U.S. Declaration had no infallible source of moral truth. For example, many of the authors of the Declaration of Independence endorsed slavery. The wrongness of slavery was not self-evident; it was a moral discovery. In this book, William Talbott builds on the work of John Rawls, Jürgen Habermas, J.S. Mill, Amartya Sen, and Henry Shue to explain how, over the course of history, human beings have learned how to adopt a distinctively moral point of view from which it is possible to make universal, though not infallible, judgments of right and wrong. He explains how this distinctively moral point of view has led to the discovery of the moral importance of nine basic rights. Undoubtedly, the most controversial issue raised by the claim of universal rights is the issue of moral relativism. How can the advocate of universal rights avoid being a moral imperialist? In this book, Talbott shows how to defend basic individual rights from a universal moral point of view that is neither imperialistic nor relativistic. Talbott avoids moral imperialism by insisting that all of us, himself included, have moral blindspots and that we usually depend on others to help us to identify those blindspots. Talbott's book speaks to not only debates on human rights but to broader issues of moral and cultural relativism, and will interest a broad range of readers.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues.Talbott's new model of rational belief is not a model of a theorem prover in mathematics – It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one's own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes.From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism.On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues. Talbott''s new model of rational belief is not a model of a theorem prover in mathematics ? It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one''s own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes. From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism. On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In Learning from Our Mistakes: Epistemology for the Real World, William J. Talbott provides a new framework for understanding the history of Western epistemology and uses it to propose a new way of understanding rational belief that can be applied to pressing social and political issues. Talbott''s new model of rational belief is not a model of a theorem prover in mathematics ? It is a model of a good learner. Being a good learner requires sensitivity to clues, the imaginative ability to generate alternative explanatory narratives that fit the clues, and the ability to select the most coherent explanatory narrative. Sensitivity to clues requires sensitivity not only to evidence that supports one''s own beliefs, but also to evidence that casts doubt on them. One of the most important characteristics of a good learner is the ability to correct mistakes. From this model, Talbott articulates nine principles that help to explain the difference between rational and irrational belief. Talbott contrasts his approach with the approach of historically important philosophers, including Socrates, Plato, Aristotle, Hume, Kant, Wittgenstein, and Kuhn, as well as with a range of contemporary approaches, including pragmatism, Bayesianism, and naturalism. On the basis of his model of rational belief, Talbott articulates a new theory of prejudice, which he uses to help diagnose the sources of inequity in the U.S. criminal justice system, as well as to provide insight into the proliferation of tribal and fascist epistemologies based on alt-facts and alt-truth. Learning from Our Mistakes offers a new lens through which to interpret the history of Western epistemology and analyze the complicated social and political phenomena facing us today.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott's account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples'' rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the "main principle", to explain why these changes are examples of moral and legal progress. On Talbott''s account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the "naturalistic fallacy". Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

Originally published in 1990. Examining epistemic justification, truth and logic, this book works towards a holistic theory of knowledge. It discusses evidence, belief, reliability and many philosophical theories surrounding the nature of true knowledge. A thorough Preface updates the main work from when it was written in 1976 to include theories ascendant in the ‘80s.

Originally published in 1990. Examining epistemic justification, truth and logic, this book works towards a holistic theory of knowledge. It discusses evidence, belief, reliability and many philosophical theories surrounding the nature of true knowledge. A thorough Preface updates the main work from when it was written in 1976 to include theories ascendant in the ‘80s.