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Epistemic Vices in Public Debate: The Case of New Atheism

In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives From Philosophy and the Social Sciences. Dordrecht: Springer. pp. 51-68. (2017)

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  1. Emotion, Religious Practice, and Cosmopolitan Secularism.Ian James Kidd - 2014 - Religious Studies 50 (2):139-156.
    I challenge the 'cosmopolitan secularist' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. The moral resources of religion are only fully available to those authentically participate in religious practices and communities - something secularists, no matter how cosmopolitan, can achieve. I conclude that cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of religion (...)
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  • Was Sir William Crookes Epistemically Virtuous?Ian James Kidd - 2014 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 48:67-74.
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  • Was Sir William Crookes Epistemically Virtuous?Ian James Kidd - 2014 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 48:67-74.
    The aim of this paper is to use Sir William Crookes‘ researches into psychical phenomena as a sustained case study of the role of epistemic virtues within scientific enquiry. Despite growing interest in virtues in science, there are few integrated historical and philosophical studies, and even fewer studies focusing on controversial or ‗fringe‘ sciences where, one might suppose, certain epistemic virtues (like open-mindedness and tolerance) may be subjected to sterner tests. Using the virtue of epistemic courage as my focus, it (...)
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