Appeal to common sense characterises a general epistemological orientation called epistemological particularism (the appellation derives from Roderick Chisholm (1916–1999)). This orientation contrasts with epistemological Methodism. The particularist gathers a list of propositions that seem obvious and unassailable and then requires consistency with this set of propositions as a condition of adequacy for any abstract philosophical theory. (Particularism allows, however, rejection of an entry on the list for inconsistency with other, seemingly more secure, entries.) Epistemological Methodists[citation needed], on the other hand, begin with a theory of cognition or justification and then apply it to see which of our pre-theoretical beliefs survive. Reid and Moore represent paradigmatic particularists, while Descartes and Hume stand as paradigmatic Methodists. Methodist methodology tends toward skepticism, as the rules for acceptable or rational belief tend to be very restrictive (for instance, Descartes demanded the elimination of doubt; and Hume required the construction of acceptable belief entirely from impressions and ideas).
Particularist methodology, on the other hand, tends toward a kind of conservatism, granting perhaps an undue privilege to beliefs in which we happen to have confidence. One interesting question asks whether epistemological thought can mix the methodologies. In such a case, does it not become problematical to attempt logic, metaphysics and epistemology with the absence of original assumptions stemming from common sense? Particularism, applied to ethics and politics, may seem to simply entrench prejudice and other contingent products of social inculcation (compare cultural determinism). Can one provide a principled distinction between areas of inquiry where reliance on the dictates of common sense seems legitimate (because necessary) and areas where it seems illegitimate (as for example an obstruction to intellectual and practical progress)? A meta-philosophical discussion of common sense may then, indeed, proceed: What is common sense? Supposing that one cannot give a precise characterization of it: does that mean that appeal to common sense remains off-limits in philosophy? What utility does it have to discern whether a belief is a matter of common sense or not? And under what circumstances, if any, might one advocate a view that seems to run contrary to common sense? Should considerations of common sense play any decisive role in philosophy? Common sense in politics is the same as: ordinary, status quo, non-innovative, safe (popular) ideas. If not common sense, then could another similar concept (perhaps "intuition") play such a role? In general, does epistemology have "philosophical starting points", and if so, how can one characterize them? Supposing that no beliefs exist which we will willingly hold come what may, do there though exist some we ought to hold more stubbornly at least?
Particularist methodology, on the other hand, tends toward a kind of conservatism, granting perhaps an undue privilege to beliefs in which we happen to have confidence. One interesting question asks whether epistemological thought can mix the methodologies. In such a case, does it not become problematical to attempt logic, metaphysics and epistemology with the absence of original assumptions stemming from common sense? Particularism, applied to ethics and politics, may seem to simply entrench prejudice and other contingent products of social inculcation (compare cultural determinism). Can one provide a principled distinction between areas of inquiry where reliance on the dictates of common sense seems legitimate (because necessary) and areas where it seems illegitimate (as for example an obstruction to intellectual and practical progress)? A meta-philosophical discussion of common sense may then, indeed, proceed: What is common sense? Supposing that one cannot give a precise characterization of it: does that mean that appeal to common sense remains off-limits in philosophy? What utility does it have to discern whether a belief is a matter of common sense or not? And under what circumstances, if any, might one advocate a view that seems to run contrary to common sense? Should considerations of common sense play any decisive role in philosophy? Common sense in politics is the same as: ordinary, status quo, non-innovative, safe (popular) ideas. If not common sense, then could another similar concept (perhaps "intuition") play such a role? In general, does epistemology have "philosophical starting points", and if so, how can one characterize them? Supposing that no beliefs exist which we will willingly hold come what may, do there though exist some we ought to hold more stubbornly at least?
