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Experimental philosophy of religion is the project of taking the tools and resources of the human sciences—especially psychology and cognitive science—and bringing them to bear on issues within philosophy of religion toward explicit philosophical ends. This paper introduces readers to experimental philosophy of religion. §2 explores the contours of experimental philosophy of religion by contrasting it with a few related fields: the psychology of religion and cognitive science of religion, on the one hand, and natural theology, on the other. §3 offers a brief history of experimental philosophy of religion. The goal in this section is to highlight the ancient pedigree of this emerging area of research; as the contemporary experimental philosophy of religion literature expands and proliferates, it's important to remember that this field has deep historical roots. Then, §4 focuses on the following questions: Why should we care about experimental philosophy of religion? And why is it needed? [ABSTRACT FROM AUTHOR]

This paper will be broken down into four sections. In §1, I try to assuage a worry that intellectual humility is not really an intellectual virtue. In §2, we will consider the two dominant accounts of intellectual humility in the philosophical literature--the low concern for status account the limitations-owing account--and I will argue that both accounts face serious worries. Then in §3, I will unpack my own view, the doxastic account of intellectual humility, as a viable alternative and potentially a better starting place for thinking about this virtue. And I'll conclude in §4 by trying to defend the doxastic account against some possible objections. [ABSTRACT FROM AUTHOR]

In this paper, we explore the literature on cognitive heuristics and biases in light of virtue epistemology, specifically highlighting the two major positions--agent-reliabilism and agent-responsibilism (or neo-Aristotelianism)--as they apply to dual systems theories of cognition and the role of motivation in biases. We investigate under which conditions heuristics and biases might be characterized as vicious and conclude that a certain kind of intellectual arrogance can be attributed to an inappropriate reliance on Type 1, or the improper function of Type 2, cognitive processes. By the same token, the proper intervention of Type 2 processes results in the virtuous functioning of our cognitive systems (agent-reliabilism). Moreover, the role of motivation in attenuating cognitive biases and the cultivation of certain epistemic habits (a search for accuracy, being accountable for one's judgments, the use of rules of analysis, and exposure to differing perspectives) points to the tenets of agent-responsibilism in epistemic virtue. We identify the proper use of Type 2 cognitive processes and the habits of mind that attenuate biases as demonstrations of the virtue of intellectual humility. We briefly explore the nature of these habits and the contribution of personality traits, situational pressures, and training in their cultivation. [ABSTRACT FROM AUTHOR]

The study of intellectual humility is still in its early stages and issues of definition and measurement are only now being explored. To inform and guide the process of defining and measuring this important intellectual virtue, we conducted a series of studies into the implicit theory – or ‘folk’ understanding – of an intellectually humble person, a wise person, and an intellectually arrogant person. In Study 1, 350 adults used a free-listing procedure to generate a list of descriptors, one for each person-concept. In Study 2, 335 adults rated the previously generated descriptors by how characteristic each was of the target person-concept. In Study 3, 344 adults sorted the descriptors by similarity for each person-concept. By comparing and contrasting the three person-concepts, a complex portrait of an intellectually humble person emerges with particular epistemic, self-oriented, and other-oriented dimensions. [ABSTRACT FROM PUBLISHER]

Tom Magnell has highlighted for us our expansive, weighty responsibility to foster the advancement of the sciences. The hope being that we will be able to drastically (and perhaps perpetually) increase human intelligence to the extent that we will hit an ogee point "where value is realized at an increasing rate beyond anything we set store in today." In this paper, I stress that the advancement of morality must play an important, if not a critically important, role in the advancement of science and the hope for Magnell's ogee point. I make three points: (1) that there seems to be a symbiotic relationship between the advancement of science and the advancement of morality; (2) that morality can guard against hitting a local maximum value; and (3) that morality can help guide the advancements in science. [ABSTRACT FROM AUTHOR]

In this paper I add credence to Linda Zagzebski's (1994) diagnosis of Gettier problems (and the current trend to abandon the standard analysis) by analyzing the nature of luck. It is widely accepted that the lesson to be learned from Gettier problems is that knowledge is incompatible with luck or at least a certain species thereof. As such, understanding the nature of luck is central to understanding the Gettier problem. Thanks by and large to Duncan Pritchard's seminal work, Epistemic Luck, a great deal of literature has been developed recently concerning the nature of luck and anti-luck epistemology. The literature, however, has yet to explore the very intuitive idea that luck comes in degrees. I propose that once luck is recognized to admit degrees even the slightest non-zero degree (of the relevant sort) precludes knowledge. Connecting this to Zagzebski's thesis, I propose that a given theory of warrant must guarantee truth in order to avoid Gettier counterexamples (or subsequently deny that warrant bears any relationship to the truth whatsoever), simply because a sufficient standard analysis of knowledge cannot allow for knowledge that is even marginally lucky. [ABSTRACT FROM AUTHOR]