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Abstract: I’d like to begin by thanking the organizers of this session for their choice of commentators, and the commentators for the time and effort they’ve put into their comments. Given the time I have, I can’t hope to address all the interesting comments they’ve made, so I’ll confine myself to those that I take to be most accessible even to listeners who aren’t familiar with the book

Abstract: In this paper, I argue that the method of transparency --determining whether I believe that p by considering whether p -- does not explain our privileged access to our own beliefs. Looking outward to determine whether one believes that p leads to the formation of a judgment about whether p, which one can then self-attribute. But use of this process does not constitute genuine privileged access to whether one judges that p. And looking outward will not provide for access to dispositional beliefs, which are arguably more central examples of belief than occurrent judgments. First, one’s dispositional beliefs as to whether p may diverge from the occurrent judgments generated by the method of transparency. Second, even in cases where these are reliably linked — e.g., in which one’s judgment that p derives from one’s dispositional belief that p — using the judgment to self-attribute the dispositional belief requires an ‘inward’ gaze

Abstract: My aim in this paper is to articulate further what may be called an agency theory of self-knowledge. Many theorists have stressed how important agency is to self- knowledge, and much work has been done drawing connections between the two notions.² However, it has not always been clear what _epistemic_ advantage agency gives us in this area and why it does so. I take it as a constraint on an adequate account of how a subject knows her own mental states and acts, that it construe the known mental states and acts realistically and as independent of their self-ascription, and that it deliver genuine epistemic standing to the knower. The main task of the paper will, then, be to explore how our having rational agency with respect to our mental states may be able to secure genuine epistemic warrant for our self-ascriptions of states or acts independent of the ascriptions. This task will be carried out by focussing on the question of what account we should give of our knowledge of what I call our acts of judging. In the remainder of this section, I will do a little to clarify what is meant by that question. Section 2 will attempt to introduce us to elements of the best way to approach the question by considering some alternative strategies. Section 3 is devoted to forming some idea of what _kind_ of warrant we are looking for when considering how agency might give us self-knowledge. Section 4 aims to present a suggestion as to how agency gives us the kind of warrant identified over our acts of judging. Section 5 deals with some objections

Abstract: What is it to “know your own mind”? In ordinary English, this phrase connotes clear headed decisiveness and a firm resolve but in the language of contemporary philosophy, the indecisive and the susceptible can know their own minds just as well as anybody else. In the philosopher’s usage, “knowing your own mind” is just a matter of being able to produce a knowledgeable description of your mental state, whether it be a state of indecision, susceptibility or even confusion. What exercises philosophers is the fact that people seem to produce these descriptions of their own mental lives without any pretence of considering evidence or reasons of any kind and yet these descriptions are treated by the rest of us as authoritative, at least in a wide range of cases. How can this be?

Abstract: Richard Moran’s Authority and Estrangement develops a compelling explanation of the characteristic features of self-knowledge that involve the use of ‘I’ as subject. Such knowledge is immediate in the sense of non-inferential, is not evidentially grounded and is epistemically authoritative.1 A&E develops its distinctive explanation while also offering accounts of other features of self-knowledge that are often overlooked, such as the centrality of self-knowledge characterised in this way to the concept of the person and its ethical importance. Moran recognises that were an agent to lack the capacity authoritatively to avow his or her own state of mind this would be an ethically damaging defect. Moran’s treatment of these issues is subtle and in places profoundly insightful. I will argue, however, that there is a loose fit between two separate explanations that he gives of self-knowledge. On the one hand Moran argues that the best explanation of self-