It's not just that there is a cooperative spirit of investigation there, where we all recognise that we are engaged in a common project of inquiry. It's also that the philosophers are well-versed in the relevant empirical data, and the scientists are well-versed in the more abstract issues which are typically the central focus of philosophical work.

In my view, since the case can be made that knowledge too is a natural kind, the role of pretheoretical intuitions is similarly diminished in epistemology.

17th century philosophers were not in a position to understand the mind as well as we can today, since the advent of experimental methods in psychology. It shows no disrespect for the brilliance of Descartes or Kant to acknowledge that the psychology which they worked with was primitive by comparison with what is available today in the cognitive sciences, any more than it shows disrespect for the brilliance of Aristotle to acknowledge that the physics he worked with does not compare with that of Newton or Einstein.

I am certainly open to the idea that this might be used to explain other philosophical categories besides knowledge. I have some real sympathy with the work of those moral realists who have tried to give naturalistic accounts of human flourishing, and who offer accounts of right action in such terms. (I suppose this is more evidence that I really do have deep affinities with Aristotle!)

Work on causal theories of knowledge - early work by Armstrong, and Dretske, and Goldman - seemed far more satisfying. As I started to see the ways in which work in the cognitive sciences could inform our understanding of central epistemological issues, my whole idea of what the philosophical enterprise is all about began to change. Quine certainly played a role here, as did Putnam's (pre-1975) work in philosophy of science, and the exciting developments that went on in that time in philosophy of mind.

I believe, that empirically informed approaches to the question have issued in more illuminating answers than the old armchair approaches. But I think that it would be a terrible mistake to give up on addressing normative questions in epistemology.

When reflection is thereby demystified, I believe that the temptation to view human knowledge as different in kind from animal knowledge is undermined.