"Edmund Gettier convinced most philosophers that the received wisdom of millennia about the concept of knowledge was mistaken: “knowledge” was not simply a matter of having a justified, true belief … A justified true belief isn’t “knowledge” when the justification for the true belief isn’t the cause of why the agent holds the belief. As Philip Kitcher put the point, in explaining the stimulus Gettier provided to the “naturalistic” turn in epistemology: “the epistemic status of a belief state depends on the etiology of the state.” … We can understand, now, the logic of the hermeneutics of suspicion as exploiting precisely this point about the epistemic status of belief: we should be suspicious of the epistemic status of beliefs that have the wrong causal etiology. That’s the lesson of the Gettier counter-examples, and it is the lesson which underwrites the suspicion that Marx, Nietzsche, and Freud recommend by way of providing alternative causal trajectories to explain our beliefs. To be sure, beliefs with the wrong causal etiology might be true; but since they are no longer cases of knowledge, we have no reason to presume that to be the case."

“Brian Leiter Personal homepage.”

“An in-depth autobiographical interview with Brian Leiter”

“Just as Darwinian adaptationists assume that every biological phenomenon must be explained in terms of natural selection , so too Nietzsche assumes that whatever explains “life” must also explain these particular instances of life which appear hostile to it. "'Life against life,'" Nietzsche says is a "self-contradiction" that "can only be apparent; it has to be a sort of provisional expression, an explanation, formula, adjustment, a psychological misunderstanding of something, the real nature of which was far from being understood" . … The crux of Nietzsche’s explanation turns on three claims:”

“Rosen suggests that the rule of the few might simply be the result of coordination problems confronting the many in overthrowing the few. … The coordination problem explanation of why the few rule the many is that the many can’t coordinate their behavior to overthrow the few, but the actual phenomenon the Marxist theory explains is that the many don’t even see the need to overthrow the few, indeed, don’t even see that the few rule the many!”

“The Marxian theory of ideology predicts that the ruling ideas in any well functioning society will be ideas that promote the interests of the ruling class in that society, i.e., the class that is economically dominant. By the “ruling ideas” we should understand Marx to mean the central moral, political and economic ideas that dominate discussion in the mass media and in the corridors of power in that society. The theory is not peculiar to Marx, since the “classical realists” of antiquity like the Sophists and Thucydides advanced essentially the same theory: the powerful clothe their pursuit of self-interest in the garb of morality and justice. When Marx says that, “The ideas of the ruling class are in every epoch the ruling ideas” and that, “Law, morality, religion are to so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests” , he is simply translating in to Marxian terms the Sophistic view “that the more powerful will always take advantage of the weaker, and will give the name of law and justice to whatever they lay down in their own interests.” , p. 60).”

“On Marx’s view an individual is flourishing when … he labors freely, meaning that work is an end-in-itself, and not merely a means to “earn a living.”