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This is the sense of "internal" ingredient in the deontological conception of justification, and it is this that makes that concept a species of epistemic internalism.
The epistemological argument seems to presuppose a far too restrictive conception of justification to be plausible.
There is also a problem with premise (1), concerning the GD conception of justification.
Goldman's view changed quite dramatically in his book Epistemology and Cognition, but shortly after publishing the book he returned to the earlier account for at least one conception of justification (strong justification).
(After all, theories in this territory are trying to capture the intuitive conception of justification of ordinary folk. How complex can their conception be? Ceteris paribus, then, simple theories are preferable to more complex ones).
They are so engaged but are rejecting a common presupposition namely, that public justification has some specific forms (discourse, negotiation, deliberation) in favor of the broader conception of justification associated with equilibrium reasoning.
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The notion of generative justification seeks to preserve the intuition behind classic conceptions of justification by deduction.
If there are problems with this reliabilist conception of knowledge, they are similar to the problems faced by reliabilist conceptions of justification.
See Alston's essays "Concepts of Epistemic Justification" and "The Deontological Conception of Epistemic Justification," both in Alston 1989.
But because public justification theorists see the concepts of publicity and stability as so central to fleshing out a conception of public justification, it seems appropriate to treat these connections here.
But notice that on our broad conception of public justification, this objection is merely an objection to the Rawlsian form of public justification vis-à-vis a more deliberative conception.
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