Locrian said:
Thanks for the link, I forget sometimes how well Russell puts things.
However, I wonder if you'll humor me for a moment. The quote above seems to me to be philosophically sound. My question is, what would you do if you called your bank and found out you had no money in it. By your calculations, you should have quite a bit of money in it. Upon asking them where it went they replied,
"I'm sorry sir, but the knowledge of your balance you have is provisional and accepted as fallible. Keep in mind that you have not deposited any actual matter here, but instead were dealing in electonic money, which is an entirely philosophical idea and cannot be physically substantiated (which would hardly constitute proof in any case). Since you cannot provide overwhelming proof that the knowledge of which you speak is not entirely subjective, we see no reason to accept your point of view."
Would you accept that answer, or would you say "Gimme my ******* money" ? (Or both?)
The key of the fallibilistic approach is that knowledge is about justification,if there is proper justification,sufficient reasons,then one is entitled to say that one knows something.There is no need for certainty (proof) though fallibilists do not claim that it is impossible to be mistaken.In the case you brought about,by applying a careful,scientific type,research it should be easy to find the sufficient reasons (with the assumption of transparency,access at all relevant documents,and of course honesty) I need to persuade all rational people (judges) that I have deposited some money in that bank and that they should still be there.The scientific method is still our best 'tool' so far there is no claim against this though,by the way,only
as the norm,especially if we refer at physics where underdetermination is really a problem.In the case you put forward those who claim otherwise (namely the bank stuff) in front of such scientific results should either provide at least an equal conjecture if not better (if they still want to 'work' under the actual scientific method) or to provide an alternative method which to be at least as successful (well,fruitful).
What you probably intended was to point that science can attain even certitudes,or at least that we can know surely that we are very close,in particular cases at macroscopical level at least,where the problems plaguing enumerative induction do not exist.Strictly speaking there is no proof that underdetermination of theories holds at all levels (once we reject all forms of idealism of course,this is one of the basic assumptions of science) but certainly it is a problem for physics (the base of chemistry,biology and so on) where non trivial changes do exist,we have examples,as history of science proves plenty,sometimes contradicting not only common sense but also enunciations accepted only after careful observations,using the best scientific methods of investigation,the most reliable in the past,involving intersubjectivity,namely Mill's methods (of agreement,differences and so on).Unfortunately scientific knowledge does not consist (as you suggest) only in a continuos grow of scientific knowledge,nontrivial changes do exist,some previoulsy accepted concepts could disappear altoghether in the new paradigms.
Thus we can grant,in my view of course,a supporter of Feyerabend would disagree with this,only a fallible epistemological privilege to a (minimal) scientific method based essentially on the fact [that] the 'scientific method' approach is still 'progressive',as the norm,in what fecundity is concerned (in spite of the proved to exist detours,only transitory however,it is still fully in line with Lakatos' 'scientific research programmes' approach).But fallibilism is essential,there are currently,at least,no sound arguments to back both enumerative and hypothetical induction.