epistemology Five distinctionsphilosophy

Some philosophers have held that knowledge is a state of mind—i.e., a special kind of awareness of things. According to Plato (428/27–348/47 bc), for example, knowing is a mental state akin to, but different from, believing. Contemporary versions of this theory assert that knowing is one member of a group of mental states that can be arranged in a series according to increasing certitude. At one end of the series would be guessing and conjecturing, for example, which possess the least amount of certitude; in the middle would be thinking, believing, and feeling sure; and at the end would be knowing, the most certain of all these states. Knowledge, in all views of this type, is a form of consciousness, and accordingly it is common for proponents of such views to hold that, if A knows that p, A must be conscious of what he knows. That is, if A knows that p, A knows that he knows that p.

In the 20th century, many philosophers rejected the notion that knowledge is a mental state. Ludwig Wittgenstein (1889–1951), for example, said in On Certainty, published posthumously in 1969, that “‘Knowledge’ and certainty belong to different categories. They are not two mental states like, say surmising and being sure.” Philosophers who deny that knowledge is a mental state typically point out that it is characteristic of mental states like doubting, being in pain, and having an opinion that a person who is in such a state is aware that he is in it. They then observe that it is possible to know that something is the case without being aware that one knows it. A good example is found in Plato’s Meno, where Socrates (c. 470–399 bc) elicits from a slave boy geometrical knowledge that the boy was not aware he had. They conclude that it is a mistake to assimilate cases of knowing to cases of doubting, being in pain, and the like.

But if knowing is not a mental state, what is it? Some philosophers have held that knowing cannot be described as a single thing, such as a state of consciousness. Instead, they claim that one can ascribe knowledge to someone, or to oneself, only when certain complex conditions are satisfied, among them certain behavioral conditions. For example, if a person always gives the right answers to questions about a certain topic under test conditions, one would be entitled, on this view, to say that he has knowledge of that topic. Because knowing is tied to the capacity to behave in certain ways, knowledge is not a mental state, though mental states may be involved in the exercise of the capacity that constitutes knowledge.

A well-known example of such a view was advanced by J.L. Austin (1911–60) in his 1946 paper "Other Minds." Austin claimed that, when one says “I know,” one is not describing a mental state; in fact, one is not “describing” anything at all. Instead, one is indicating that one is in a position to assert that such and such is the case (one has the proper credentials and reasons) in circumstances where it is necessary to resolve a doubt. When these conditions are satisfied—when one is, in fact, in a position to assert that such and such is the case—one can correctly be said to know.