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I want ask about our trust to others, how we can thoroughly trust to others? How

I want ask about our trust to others, how we can thoroughly trust to others? How we know that we trust to right people? Why we must trust to others and what impact if we hard to give a trust to others?

The topic of trust is very, very important on all sorts of levels, from everyday exchanges, to contributing to this website, to ordering food at a restaurant, signing a loan to buy a car....In fact, it may be that TRUST of some kind, even if it is the minimal sense of having to trust your own thinking, may play an important role in virtually all our waking hours. I will put to one side whether there is trust in dreams! First consider a few observations about what is trust...

At least in English, the word trust may be used widely; I might trust my computer to work, trust that it will not rain when I have to work with the homeless this afternoon as part of a charity project, and so on, but I suggest that its principle use is in terms of persons. In this sense, when you trust someone or something someone has made, you are doing something more than RELYING on the person to be predictable or EXPECTING a persons work to function as it has in the past. Trusting my students or them trusting me seems to involve a whole array of matters: They trust me to be a professional, to faithfully practice the discipline I am trained in....and I trust them to be honest, to be receptive to new points of view and so on. Trusting friends, children, other drivers on the road, the pilot flying your plane, involves assuming and counting on the friends and so on to act in collaborative, respectful ways. That is why I believe that when a professor is biased, when students cheat on exams, when a friend commits an act of disloyalty... we feel *in a personal way that we have been let down or betrayed. When we trust a person who seems trustworthy but, instead, abuses our trust to steal our property or time or ... it is as though a sacred promise has been broken or, perhaps worse, there was no real promise to begin with and the supposedly trust-worthy person simply pretended to make a promise.

So, to get to your particular interests, if we are living in a society in which there is little trust between persons, I wager that we will be living in a society that is in some ways dysfunctional. It might be difficult to have any stable infrastructure or market place or relationships within families or between persons of any kind. On the other extreme, if we are in a society in which IT SEEMS that everyone is always trust-worthy, we are probably in some kind of ideal integrity paradise or, sadly, knowing human nature, this ultra-trustworthy garden of Eden will probably experience a fall at some point. So, what to do? Most places on earth are somewhere in between, though extremes do exist. Probably there is little trust right now if any between Israel and Hamas. There is probably the opposite of trust: both parties think the other CANNOT BE TRUSTED to keep promises because of their deep hatred for one another. So, if you are not in such extreme conditions, I think that one simply has to resort to what the Ancient Greek thinker, Aristotle, called PRACTICAL WISDOM. I know that recommendation might seem quite abstract and unhelpful, but I recommend that you give Aristotles book on ethics a try. He begins with some reflections on happiness, which may seem odd at first, but keep reading and see how things get interlinked. So, in the spirit of Aristotle, practical wisdom probably will mean *in non-war zones- being careful whom one trusts, but avoiding a rigid skepticism. In most matters, I suspect wisdom means trusting other persons until you have a positive reason to distrust them.

Trust me, for a start. I have tried my best for 40 minutes to give you an honest, non-deceptive reply. I may have failed to satisfy, but I ask you to believe that I did my best so that if I failed, trust was not broken. Trust would chiefly be broken if I was not honest or I was and am trying to mislead you. Those are the last things on my mind.

With the sincere hope I have given you some helpful observations about trust! CT

The topic of trust is very, very important on all sorts of levels, from everyday exchanges, to contributing to this website, to ordering food at a restaurant, signing a loan to buy a car....In fact, it may be that TRUST of some kind, even if it is the minimal sense of having to trust your own thinking, may play an important role in virtually all our waking hours. I will put to one side whether there is trust in dreams! First consider a few observations about what is trust... At least in English, the word trust may be used widely; I might trust my computer to work, trust that it will not rain when I have to work with the homeless this afternoon as part of a charity project, and so on, but I suggest that its principle use is in terms of persons. In this sense, when you trust someone or something someone has made, you are doing something more than RELYING on the person to be predictable or EXPECTING a persons work to function as it has in the past. Trusting my students or them...

Does an interested layperson have any business in evaluating or criticizing the

Does an interested layperson have any business in evaluating or criticizing the arguments of specialists in complex academic fields? Are the intellectual efforts of laypeople (limited, perhaps, for those of working-class status to only a few hours a week) destined to result in nothing more than the dubious ends of personal enrichment or cultural appreciation? Would it make more sense for someone of merely average cognitive ability and with only meager academic credentials to spend his free time watching mindless sitcoms or reading the latest potboilers rather than attempting to engage with cutting-edge scholarship across a variety of disciplines? Is our layperson in some sense obligated to accept the arguments and claims of experts if he cannot find reason to doubt them?

Excellent question(s). I suggest that in some areas of historical inquiry, trusting the "cutting-edge experts" in philosophy makes a great deal of sense (though not always). So, when it comes to dating and reconstructing which of Plato's dialogues were early or late, or what is the best available translations of texts, and the tracing of influence (how many ideas of Hume's were novel), it seems quite reasonable to "trust the experts." I suggest, however, that trusting expert philosophers on history is tricky when it comes to issues in which one's philosophical convictions might color one's judgment. So, a philosopher who is disposed to distrust utilitarianism, might be led to judge that the reason why Moism in China failed was because of the inherent limitations of such an abstract form of ethical teaching, when in fact that was not the reason why Moism did not have a longer life span. Moreover, when it comes to philosophers making claims that impact our daily lives, it may be that they are no less biased, prejudiced, stubborn, and riddled with vanity and competitiveness than any of us. Now, in such cases I am strongly inclined to think such "philosophers" are not truly philosophers (Greek for: the love of wisdom). Is vanity and not questioning your own beliefs ever wise? Rather, it seems a wise person would want to be open to wisdom that may be available from both "professionals" (those who make a living thinking, teaching, writing, debating) and non-professionals. In some domains of philosophy (philosophy of mind, ethics, moral theory, philosophy of science, philosophy of religion, philosophy of art), philosophers (and the community of philosophers) may be caught up in trends that blind them (us) to various values. So, it is more than simply possible, for a philosopher who is deeply hostile to religion for personal reasons, to be less than impartial in assessing the arguments (or evidence) for this or that religion.

I suggest that a really important reason for "laypersons" or "non-experts" to take up the practice of philosophy with passion and with the most amount of time you can spare is that you may see and respond to some position with greater insight or critical acumen than the "experts." Going further, it may be that your (technically "non-philosophical" background) in, say, child rearing or caring for a handicapped sister, gives you greater clarity in assessing a philosophy of education and public health. Besides, I think that the more people practice philosophy from all walks of life, the richer will be our culture and community.

Excellent question(s). I suggest that in some areas of historical inquiry, trusting the "cutting-edge experts" in philosophy makes a great deal of sense (though not always). So, when it comes to dating and reconstructing which of Plato's dialogues were early or late, or what is the best available translations of texts, and the tracing of influence (how many ideas of Hume's were novel), it seems quite reasonable to "trust the experts." I suggest, however, that trusting expert philosophers on history is tricky when it comes to issues in which one's philosophical convictions might color one's judgment. So, a philosopher who is disposed to distrust utilitarianism, might be led to judge that the reason why Moism in China failed was because of the inherent limitations of such an abstract form of ethical teaching, when in fact that was not the reason why Moism did not have a longer life span. Moreover, when it comes to philosophers making claims that impact our daily lives, it may be that they are no less...

In many answers, here, philosophers talk about justified beliefs. I would like

In many answers, here, philosophers talk about justified beliefs. I would like to ask if there is any difference between a justified belief and a rational belief.

There may be some difference insofar as a justified belief is usually considered a belief that is backed up by some evidence, and there may be times when it is rational (or not irrational or unreasonable) to have a belief even if one is quite uncertain about evidence. To use a homely example: You might have a vague feeling that you left your car keys back at the office and it would be rational for you to believe that is true (and go back to the office to check) even though your vague feelings don't count as sufficient evidence to make your belief fully justified. So, while there may be a difference, the two terms might be used interchangeably, especially if you hold what is sometimes called evidentialism, according to which the only beliefs that are rational and justified are those that you have evidence for. This is distinct from forms of what is sometimes called reliabilism, the view that a belief (even without evidence) may be justified if it is produced by a reliable means.

There may be some difference insofar as a justified belief is usually considered a belief that is backed up by some evidence, and there may be times when it is rational (or not irrational or unreasonable) to have a belief even if one is quite uncertain about evidence. To use a homely example: You might have a vague feeling that you left your car keys back at the office and it would be rational for you to believe that is true (and go back to the office to check) even though your vague feelings don't count as sufficient evidence to make your belief fully justified. So, while there may be a difference, the two terms might be used interchangeably, especially if you hold what is sometimes called evidentialism, according to which the only beliefs that are rational and justified are those that you have evidence for. This is distinct from forms of what is sometimes called reliabilism, the view that a belief (even without evidence) may be justified if it is produced by a reliable means.

Hello. This submission will include two questions. The panelist´s are of course

Hello. This submission will include two questions. The panelist´s are of course free to answer only one of them, if the other turns out to be of no interest. I´m no student of philosophy in the conventional sense, but lately it does consume much of my time. I remember reading Frege´s "The thought: a logical inquiry" a while back, and his answer to "an unusual objection" he thought he heard, puzzled me; "what if it were all a dream?" It seems to me that questions of this kind are unanswerable, and that Frege´s answer to this question is unsatisfactory. The (short) reason for this is simply that the question is one of fact, and one would have no possible way of empirically proving that one is not. What is your take on my objection? (I am aware that it is not one of the sections in the article that did the most impact on future philosophy) The second question relates to the distinction between analytic and extra-logical statements. After reading "Two dogmas of empiricism" by Quine, I am left wondering...

Thank you for these interesting reflections! As for your first point, there are a number of philosophers who address radical skepticism (e.g. can any of us know with certainty that we are not, as we seem to be, wide awake and acting in the world rather than, say, dreaming?) in the way you suggest. Arguably, life may continue just as it appears until one's death and yet there would be no decisive reason to rule out the possibility one was merely a brain in a vat. And because of this, some philosophers think that such radical skeptical hypotheses are idle or nonsensical or of no interest. I am somewhat of the other mind: I think we can imagine radical hypothetical states of affairs in which we are indeed systematically mistaken in almost all our beliefs about ourselves in the world (in brief, I think it conceivable that we might be in the matrix). While this does not have awesome practical consequences, I think it should humble us in our knowledge claims. As for the second point, Quine set out to dismantle the very categorical distinction between the analytic and synthetic. Today, some think he was spot on, but there are large numbers of philosophers (including myself) who believe the analytic category is sensible and intelligible. I think it is an analytic truth that 1+1 equals 2 --based on the principle of identity or A is A (because 2 simply is '1+1' and so 1+1 equals 2 because 1=1 equals 1=1. You ask about explanations. On that point, things get quite interesting. The concepts of necessity, impossibility, and possibility can be explained in terms of one another. So the statement '1+1 = 2 is necessary' is equivalent to '1+1=2 is possible and 1+1 is not equal to 2 is not possible. To many of this, explanations like this are acceptable, but to some radical thinkers, such explanations are considered insufficient. For a great defense of the analytic category and the concepts at issue, check out Alvin Plantinga's classic On The Nature Of Necessity.

Thank you for these interesting reflections! As for your first point, there are a number of philosophers who address radical skepticism (e.g. can any of us know with certainty that we are not, as we seem to be, wide awake and acting in the world rather than, say, dreaming?) in the way you suggest. Arguably, life may continue just as it appears until one's death and yet there would be no decisive reason to rule out the possibility one was merely a brain in a vat. And because of this, some philosophers think that such radical skeptical hypotheses are idle or nonsensical or of no interest. I am somewhat of the other mind: I think we can imagine radical hypothetical states of affairs in which we are indeed systematically mistaken in almost all our beliefs about ourselves in the world (in brief, I think it conceivable that we might be in the matrix). While this does not have awesome practical consequences, I think it should humble us in our knowledge claims. As for the second point, Quine set out to...

Suppose I tell my friend that leprechauns don't exist. He responds: "Well, not

Suppose I tell my friend that leprechauns don't exist. He responds: "Well, not in THIS realm, they don't. But they MIGHT exist in some hitherto undiscovered realm." To what extent does the claim 'X exists' depend on its being discoverable, or knowable? As a curious person, this question has really bothered me the past few days. There's something comforting about having knowledge, and that there might be an infinite amount of unknowables is rather disconcerting to me. Does Ayer's position -- that for a claim to be meaningful it must either be tautological or empirically veriable -- apply here? If someone could shed some light on this quandary, I'd be immensely appreciative. I really don't know my I allow myself to be bothered my these types of philosophical questions.

While Ayer's verificationism has gone out of fashion (he and others could not settle on a formulation of it that did not rule out science or some such apparently meaningful discourse) there are forms of what is called anti-realism which define 'truth' in terms of warranted assertability, which would rule out the possibility of there being truths that are out of reach from what we can know (at least in principle). Alas, there is a good argument against such a position in Thomas Nagel's work The View From Nowhere.

One other idea to consider is that your friend may be right but in a way that has nothing to do with THIS (our) world. Some philosophers (David Lewis etc) have argued that there are indefinitely many POSSIBLE WORLDS. So, you might reply that, yes, leprechauns actually do exist but in a possible world not remotely related to ours! Check out Lewis's book on the plurality of worlds. It is awesome.

While Ayer's verificationism has gone out of fashion (he and others could not settle on a formulation of it that did not rule out science or some such apparently meaningful discourse) there are forms of what is called anti-realism which define 'truth' in terms of warranted assertability, which would rule out the possibility of there being truths that are out of reach from what we can know (at least in principle). Alas, there is a good argument against such a position in Thomas Nagel's work The View From Nowhere. One other idea to consider is that your friend may be right but in a way that has nothing to do with THIS (our) world. Some philosophers (David Lewis etc) have argued that there are indefinitely many POSSIBLE WORLDS. So, you might reply that, yes, leprechauns actually do exist but in a possible world not remotely related to ours! Check out Lewis's book on the plurality of worlds. It is awesome.

Can we ever truly understand another's point of view? When each one of us is

Can we ever truly understand another's point of view? When each one of us is made up of a different set of experiences and conditioning, and using the "trainings" of life we plug in answers to the perceived questions that surround us, can one really state without a doubt to understand another's mind? The answers might be the same but how we get to them is different, so is it in fact a different answer according to the individual? Sorry i know its a few different questions, but i feel the theme is there.

Let me add a few remarks, not to disagree with Charles Taliaferro, but to help bring the discussion back to earth after wondering about zombies, etc!

I understand quite a bit about my friend Jack's political point of view (we argue often enough in the pub); but I've little idea where he is coming from sexually (what clues I have seem to have no pattern, and a few drunken chats have left me even more mystified). My colleague Jill shares my tastes in music, and we seem to enjoy much the the same concerts and CDs for the same reasons -- when we talk about them, sometimes at length, we seem to be very much on the same wavelength; but in some other respects she's a closed book to me, and the more we discuss, the less I feel that I am "getting" her.

And isn't that how it ordinarily is (when we use "understand" in the ordinary way, not in some fanciful philosopher's sense)? We might understand someone's take on X very well, find it difficult to get on their wavelength on Y but sort-of understand, and are at a loss to grasp where they are coming from on Z. But note the fact that we just can't, perhaps, get a real feel for their point of view on Z -- our experiences, history, tastes, cultural background, sexuality are too different -- doesn't mean that we can't truly understand their take on X. It isn't an all-or-nothing business, "understanding another's point of view".

Even our nearest and dearest have hidden corners that remain puzzling; but that doesn't stop us understanding a lot about them. Does that mean we should agree, "I don't truly understand her mind"? Say that if you will; but it can be equally true to say "having lived with her for twenty years, I understand her inside out". Both are exaggerations, that can usefully be used on different occasions to help point up different facets of the no doubt messy and complicated situation.

There are a few points to consider: first, the challenge of understanding another's point of view. Second, knowing without any doubt whatsoever another's point of view. The later is sometimes connected with what philosophers call the problem of other minds or, more recently, it has been called the zombie problem. How do you know that all of those around you who appear to be thinking, feeling, conscious persons are actually mindful, conscious beings? Could they all be zombies? Few philosophers worry about this as a real possibility but there are philosophers who think that such a state of affairs is logically (or metaphysically) possible (however unlikely) and this leads them to certain conclusions in their philosophy of human nature (sometimes such thought experiments have been used to argue that consciousness is something more than anatomy and behavior). In any case, I suspect it would be quite rare to come across someone who could not understand the points of view of other people. If we were...

What does it mean to say that it is impossible for there to be such a thing as a

What does it mean to say that it is impossible for there to be such a thing as a neutral, or objective, observer? When a person walks into a white room that it empty except for themselves and a chair, is asked to describe the room and says "It's a white room with a chair in it", it would seem that the situation they are in meets all the usual criteria for objectivity and neutrality. Certainly, it might be debatable whether the chair is a chair or a stool or a bench, and whether the white is really white or has been marred beige-grey by time, but either way, operating with a definition of chair and a definition of white, the conclusion is inevitable. So when philosophers say objective judgements are impossible, where do such banal statements about the physical world fall in?

There are some philosophers who think that human observations will always be from some subjective point of view. Indeed, modern philosophers have often thought that the secondary properties of objects (how an object looks, what it smells like, for example) will reflect the cognitive powers of observers. And some philosophers known as nonrealists will claim that there is no unique, "objective" description of the world. The white room with the chair might be described in terms of room or chair parts or as filled with only a slice of the spatio-temporal object of the room. But many philosophers in the past and today think that observations can be fair, free of bias and what one might call objective. I am pretty much in the realist camp and believe that "banal statements" can be assessed in terms of truth or falsehood in a pretty problem-free fashion. The state of affairs of 'There being a white room with a chair in it' is something that one can see and confirm. The fact that the very notion of a chair is a human artifact and the concepts of a room and its whiteness are a reflection of human use and vision does not mean that that the state of affairs obtains is somehow tainted by subjectivity and not "neutral" or objective.

For a defense of objective observations in both ethics and in non-ethical (banal) matters, you might check out what is known as the ideal observer theory.

There are some philosophers who think that human observations will always be from some subjective point of view. Indeed, modern philosophers have often thought that the secondary properties of objects (how an object looks, what it smells like, for example) will reflect the cognitive powers of observers. And some philosophers known as nonrealists will claim that there is no unique, "objective" description of the world. The white room with the chair might be described in terms of room or chair parts or as filled with only a slice of the spatio-temporal object of the room. But many philosophers in the past and today think that observations can be fair, free of bias and what one might call objective. I am pretty much in the realist camp and believe that "banal statements" can be assessed in terms of truth or falsehood in a pretty problem-free fashion. The state of affairs of 'There being a white room with a chair in it' is something that one can see and confirm. The fact that the very notion of a chair...

How can I persuade someone who is convinced that spiritual experience is the

How can I persuade someone who is convinced that spiritual experience is the most reliable basis for establishing truth that empirical evidence is in fact more reliable?

Pray for them. Just kidding, though perhaps a prayer would not be uncalled for! I wonder if your friend is an extreme skeptic when it comes to empirical experience. Perhaps he is akin to Peter Unger in his book Ignorance, in which he seeks to undermine our confidence in our claims to know about ourselves and the world. Plato seemed to adopt a position not completely unlike your friend: he appers to have held that we may be more certain of the things of reason (mathematics, knowledge of the forms) than we can about the reliability of our senses. It is easy to have some sympathy with such an outlook: I am, for example, more convinced that 2+2=4 than I am convinced that I am not merely dreaming about the website AskPhilosophers. But your friend is in an usual position. Most of the philosophers who today defend the evidential role of religious (or spiritual) experience such as Richard Swinburne, William Alston, Jerome Gellman, Caroline Franks, K.M. Kwam, etc, argue for the reliability of such experiences by analogy with the reliability of ordinary perceptual experience. In other words, they treat what you are callling empirical evidence as veridical and sound and then, while conceding that religious experiences are not as uniform and are more varied, etc, they then argue for taking religious experience seriously. In this line of reasoning, though, none of them (to my knowledge) think that "spiritual experience is the most reliable basis for establishing truth" versus "empirical evidence."

Pray for them. Just kidding, though perhaps a prayer would not be uncalled for! I wonder if your friend is an extreme skeptic when it comes to empirical experience. Perhaps he is akin to Peter Unger in his book Ignorance, in which he seeks to undermine our confidence in our claims to know about ourselves and the world. Plato seemed to adopt a position not completely unlike your friend: he appers to have held that we may be more certain of the things of reason (mathematics, knowledge of the forms) than we can about the reliability of our senses. It is easy to have some sympathy with such an outlook: I am, for example, more convinced that 2+2=4 than I am convinced that I am not merely dreaming about the website AskPhilosophers. But your friend is in an usual position. Most of the philosophers who today defend the evidential role of religious (or spiritual) experience such as Richard Swinburne, William Alston, Jerome Gellman, Caroline Franks, K.M. Kwam, etc, argue for the reliability of such...

There are many attributes that are commonly attributed to God, or at least some

There are many attributes that are commonly attributed to God, or at least some versions of the Christian God, one of which is omniscience. I have my doubts that omniscience is a possible trait for any being to have because it seems to me to be a paradoxical trait. If God (or any being) knows everything that can be an object of knowledge can s/he know what it is like to not know everything that can be an object of knowledge? I say everything that can be an object of knowledge because there are obviously things that are unknowable like a round square or a married bachelor. However, I don't think that a being could know everything that was knowable and simultaneously know the experience of not knowing everything that it knowable (knowing the experience of not knowing everything that is knowable is something that is knowable because as humans that is how our experience is).

Just a minor addition to Mitch Green's astute observations: Some defenders of the coherence of omniscience (Richard Swinburne, for example), hold that omniscience does not include the knowledge of future free acts. Swinburne and R.M. Adams and others do so on the grounds that there is no truth or falsehood now about what a future free agent will do. Aristotle held this as well (or at least most commentators think so!). If this viewpoint is correct, "omniscience" would mean something like all that it is possible to know or all that can be known. If future free action is not knowable in principle then any being, even an omniscient being, would not know something and thus would know what it is like to be ignorant. For an excellent book on omniscience and other divine attributes, check out Richard Swinburne's The Coherence of Theism.

Professor Green rightly notes that some philosophers have worried about the limits of knowledge that might be in play if a being is incorporeal. And I must agree that Wings of Desire is a most excellent film. I would only add that problems arise for theism only depending upon your view of emotions, sensations, and perception. If you believe that these are only and exclusively physical processes and states (that is, if you believe it is a necessary truth that such processes cannot be nonphysical or be entertained by an incorporeal being ), then God (if God exists) does not have such processes and states, but significant numbers of philosophers believe that either such processes are not themselve exhuastively physical with us or other animals (John Foster, Howard Robinson) or they maintain that these processes in us are physical but only contingently so. Thus, Peter VanInwagen accepts a materialist view of humans and our cognitive powers, but he is not a materialist when it comes to God and divine cognitive power.

Just a minor addition to Mitch Green's astute observations: Some defenders of the coherence of omniscience (Richard Swinburne, for example), hold that omniscience does not include the knowledge of future free acts. Swinburne and R.M. Adams and others do so on the grounds that there is no truth or falsehood now about what a future free agent will do. Aristotle held this as well (or at least most commentators think so!). If this viewpoint is correct, "omniscience" would mean something like all that it is possible to know or all that can be known. If future free action is not knowable in principle then any being, even an omniscient being, would not know something and thus would know what it is like to be ignorant. For an excellent book on omniscience and other divine attributes, check out Richard Swinburne's The Coherence of Theism. Professor Green rightly notes that some philosophers have worried about the limits of knowledge that might be in play if a being is incorporeal. And I must agree...

I have had this issue circulating in mind probably since I was in kindergarten.

I have had this issue circulating in mind probably since I was in kindergarten. The basic question is this: how – being conscious of my own being, seeing through my own eyes, thinking my own thoughts, interpreting all the other senses, etc. – can I know or accept that every other person in existence does the same thing, if I myself have no way of experiencing other people's beings except from a third-person perspective? From my vantage point, I am the only person who has his own thoughts and autonomy. It has often occurred to me as an afterthought that, since I consider myself pretty intelligent in my own right, that perhaps everything else in my environment could be some massive illusion that my own mind is causing me to accept as reality. Could the fact that there are philosophers responding to this very question prove that my mind is playing a trick on me by creating a response for me to interpret? I suppose my basic question is, is this entire situation possible, and/or is there a concrete way to...

You've nicely articulated several of the fundamental questions in the philosophy of mind and epistemology - the problem of other minds and the problem of the external world. If your knowledge of the world is gained through awareness of your own thoughts, how do you know that there are other thinking persons, and indeed how do you know that there is a world external to your thoughts, a world of other persons and physical objects? The question of whether what philosophers call solipsism, that you, as a thinking thing, might be the sole existing entity is possible, is at the heart of discussions of this issue, both in historical philosophical texts and in contemporary discussions. In his Meditations on First Philosophy, Rene Descartes provides arguments for solipsism in the early part of his work, but then attempts to show that we prove the existence of a wholly good god who would not deceive us about our ordinary beliefs about the existence of other persons and the external world. As Charles Taliaferro points out, contemporary debates have focused on whether radical deception of the kind you describe is possible. One avenue is to look closely at the claim that we are more certain about the deliverances of introspection than we are about beliefs acquired from the third-person perspective. For the classic arguments, I recommend Descartes' Meditations. For criticisms of those arguments, you might want to look at discussions of the views of the later works of Ludwig Wittgenstein. A difficult but very rewarding text is Wittgenstein's Blue and Brown Books.

This is sometimes called the problem of other minds. You should check out the 17th century French philosopher Descartes and his Meditations and Discourse on Method! I personally am with you and Descartes in thinking that various radical skeptical hypotheses are possible (we could be in the Matrix), however philosophers from Hobbes to Wittgenstein to Ryle to Putnam have all worked hard to undermine such radical skepticism. You can find various strategies at countering skepticism in the online Stanford Encyclopedia of Philosophy --in particular, check out the entry on the private language argument. I think all of them have weaknesses. For example, one commonplace anti-skeptical move is to argue that you cannot intelligibly ask your question unless it turns out that the skeptical hypothesis is false. For you to even be able to think or speak about your having a point of view or perspecitve or to be subject to illusion presupposes that we are subjects in a very public world of other persons and non...

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