I argue that legitimacy discourses serve a gatekeeping function. They give practitioners telic standards for riding herd on social practices, ensuring that minimally acceptable versions of the practice are implemented. Such a function is a necessary part of implementing formalized social practices, especially including law. This gatekeeping account shows that political philosophers have misunderstood legitimacy. It is not secondary to justice and only necessary because we cannot agree about justice; instead, it is a necessary feature of actual human social practices, which must be implemented via practitioners’ discretion in changing contexts.

This paper argues for the existence of a certain type of defeater for one’s belief that P—the presence of social incentives not to share evidence against P. Such pressure makes it relatively likely that there is unpossessed evidence that would provide defeaters for P because it makes it likely that the evidence we have is a lopsided subset. This offers, I suggest, a rational reconstruction of a core strand of argument in Mill’s On Liberty. A consequence of the argument is that on morally and politically laden issues in particular, a high degree of doxastic openness might be appropriate.

How does trust relate to faith? We do not know of a theory-neutral way to answer our question. So, we begin with what we regard as a plausible theory of faith according to which, in slogan form, faith is resilient reliance. Next, we turn to contemporary theories of trust. They are not of one voice. Still, we can use them to indicate ways in which trust and faith might both differ from and resemble each other. This is what we do. Along the way, we evaluate substantive issues related to these possible differences and similarities.

Mental imagery often occurs during testimonial belief transmission: a testifier often episodically remembers or imagines a scene while describing it, while a listener often imagines that scene as it’s described to her. I argue that getting clear on imagery’s psychological roles in testimonial belief transmission has implications for some fundamental issues in the epistemology of testimony. I first appeal to imagery cases to argue against a widespread ‘internalist’ approach to the epistemology of testimony. I then appeal to the same sort of case to argue for an alternative, externalist view.

There is now a significant body of literature on consequentialist ethics that propose satisficing instead of maximizing accounts. Even though epistemology recently witnessed a widespread discussion of teleological and consequentialist theories, a satisficing account is surprisingly not developed yet. The aim of this paper is to do just that. The rough idea is that epistemic rules are justified if and only if they satisfice the epistemic good, i.e., reach some threshold of epistemic value (which varies with practical context), and believing is justified if and only if it follows said rules.

I argue that this alternative to the implicitly established way of thinking in maximizing terms has significant advantages. First, maximizing epistemic value can be unreasonably demanding; second, a satisficing theory can make finding reasonable rules for belief formation and sustenance much more accessible; and third, a satisficing approach is a better alternative to both general subjectivist and maximizing objectivist attempts to spell out epistemic blame.

It is natural to think that social groups are concrete material particulars, but this view faces an important objection. Suppose the chess club and nature club have the same members. Intuitively, these are different clubs even though they have a common material basis. Some philosophers take these intuitions to show that the materialist view must be abandoned. I propose an alternative explanation. Social groups are concrete material particulars, but there is a psychological explanation of nonidentity intuitions. Social groups appear coincident but nonidentical because they are perceived to be governed by conflicting social norms.