In information societies, operations, decisions and choices previously left to humans are increasingly delegated to algorithms, which may advise, if not decide, about how data should be interpreted and what actions should be taken as a result. More and more often, algorithms mediate social processes, business transactions, governmental decisions, and how we perceive, understand, and interact among ourselves and with the environment. Gaps between the design and operation of algorithms and our understanding of their ethical implications can have severe consequences (...) affecting individuals as well as groups and whole societies. This paper makes three contributions to clarify the ethical importance of algorithmic mediation. It provides a prescriptive map to organise the debate. It reviews the current discussion of ethical aspects of algorithms. And it assesses the available literature in order to identify areas requiring further work to develop the ethics of algorithms. (shrink)

This paper applies a virtue epistemology approach to using the Internet, as to improve our information-seeking behaviours. Virtue epistemology focusses on the cognitive character of agents and is less concerned with the nature of truth and epistemic justification as compared to traditional analytic epistemology. Due to this focus on cognitive character and agency, it is a fruitful but underexplored approach to using the Internet in an epistemically desirable way. Thus, the central question in this paper is: How to use the (...) Internet in an epistemically virtuous way? Using the work of Jason Baehr, it starts by outlining nine intellectual or epistemic virtues: curiosity, intellectual autonomy, intellectual humility, attentiveness, intellectual carefulness, intellectual thoroughness, open-mindedness, intellectual courage and intellectual tenacity. It then explores how we should deploy these virtues and avoid the corresponding vices when interacting with the Internet, particularly search engines. Whilst an epistemically virtuous use of the Internet will not guarantee that one will acquire true beliefs, understanding or even knowledge, it will strongly improve one’s information-seeking behaviours. The paper ends with arguing that teaching and assessing online intellectual virtues should be part of school and university curricula, perhaps embedded in critical thinking courses, or even better, as individual units. (shrink)

I propose to study one problem for epistemic dependence on experts: how to locate experts on what I will call cognitive islands. Cognitive islands are those domains for knowledge in which expertise is required to evaluate other experts. They exist under two conditions: first, that there is no test for expertise available to the inexpert; and second, that the domain is not linked to another domain with such a test. Cognitive islands are the places where we have the fewest resources (...) for evaluating experts, which makes our expert dependences particularly risky. -/- Some have argued that cognitive islands lead to the complete unusability of expert testimony: that anybody who needs expert advice on a cognitive island will be entirely unable to find it. I argue against this radical form of pessimism, but propose a more moderate alternative. I demonstrate that we have some resources for finding experts on cognitive islands, but that cognitive islands leave us vulnerable to an epistemic trap which I will call runaway echo chambers. In a runaway echo chamber, our inexpertise may lead us to pick out bad experts, which will simply reinforce our mistaken beliefs and sensibilities. (shrink)

In this paper I will be arguing that there are cases in which a subject, S, should have known that p, even though, given her state of evidence at the time, she was in no position to know it. My argument for this result will involve making two claims. The uncontroversial claim is this: S should have known that p when another person has, or would have, legitimate expectations regarding S’s epistemic condition, the satisfaction of these expectations would require that (...) S knows that p, and S fails to know that p. The controversial claim is that these three conditions are sometimes jointly satisfied. I will spend the majority of my time defending the controversial claim. I will argue that there are two main sources of legitimate expectations regarding another’s epistemic condition: participation in a legitimate social practice ; and moral and epistemic expectations more generally . In developing my position on this score, I will have an opportunity to defend the doctrine that there are “practice-generated entitlements” to expect certain things, where it can happen that the satisfaction of these expectations requires another’s having certain pieces of knowledge; to contrast practice-generated entitlements to expect with epistemic reasons to believe; to defend the idea that moral and epistemic standards themselves can be taken to reflect legitimate expectations we have of each other; to compare the “should have known” phenomenon with a widely-discussed phenomenon in the ethics literature—that of culpable ignorance; and finally to suggest the bearing of the “should have known” phenomenon to epistemology itself. (shrink)

The primary goal of this essay is to provide a comprehensive overview and analysis of the various relations between material artifacts and the embodied mind. A secondary goal of this essay is to identify some of the trends in the design and use of artifacts. First, based on their functional properties, I identify four categories of artifacts co-opted by the embodied mind, namely (1) embodied artifacts, (2) perceptual artifacts, (3) cognitive artifacts, and (4) affective artifacts. These categories can overlap and (...) so some artifacts are members of more than one category. I also identify some of the techniques (or skills) we use when interacting with artifacts. Identifying these categories of artifacts and techniques allows us to map the landscape of relations between embodied minds and the artifactual world. Second, having identified categories of artifacts and techniques, this essay then outlines some of the trends in the design and use of artifacts, focussing on neuroprosthetics, brain-computer interfaces, and personalisation algorithms nudging their users towards particular epistemic paths of information consumption. (shrink)

We offer an account of the generic use of the term “porn”, as seen in recent usages such as “food porn” and “real estate porn”. We offer a definition adapted from earlier accounts of sexual pornography. On our account, a representation is used as generic porn when it is engaged with primarily for the sake of a gratifying reaction, freed from the usual costs and consequences of engaging with the represented content. We demonstrate the usefulness of the concept of generic (...) porn by using it to isolate a new type of such porn: moral outrage porn. Moral outrage porn is representations of moral outrage, engaged with primarily for the sake of the resulting gratification, freed from the usual costs and consequences of engaging with morally outrageous content. Moral outrage porn is dangerous because it encourages the instrumentalization of one’s empirical and moral beliefs, manipulating their content for the sake of gratification. Finally, we suggest that when using porn is wrong, it is often wrong because it instrumentalizes what ought not to be instrumentalized. (shrink)

This paper analyses the phenomenology and epistemology of chatbots such as ChatGPT and Bard. The computational architecture underpinning these chatbots are large language models (LLMs), which are generative artificial intelligence (AI) systems trained on a massive dataset of text extracted from the Web. We conceptualise these LLMs as multifunctional computational cognitive artifacts, used for various cognitive tasks such as translating, summarizing, answering questions, information-seeking, and much more. Phenomenologically, LLMs can be experienced as a “quasi-other”; when that happens, users anthropomorphise them. (...) For most users, current LLMs are black boxes, i.e., for the most part, they lack data transparency and algorithmic transparency. They can, however, be phenomenologically and informationally transparent, in which case there is an interactional flow. Anthropomorphising and interactional flow can, in some users, create an attitude of (unwarranted) trust towards the output LLMs generate. We conclude this paper by drawing on the epistemology of trust and testimony to examine the epistemic implications of these dimensions. Whilst LLMs generally generate accurate responses, we observe two epistemic pitfalls. Ideally, users should be able to match the level of trust that they place in LLMs to the degree that LLMs are trustworthy. However, both their data and algorithmic opacity and their phenomenological and informational transparency can make it difficult for users to calibrate their trust correctly. The effects of these limitations are twofold: users may adopt unwarranted attitudes of trust towards the outputs of LLMs (which is particularly problematic when LLMs hallucinate), and the trustworthiness of LLMs may be undermined. (shrink)

The ability to interact in a natural language profoundly changes devices’ interfaces and potential applications of speaking technologies. Concurrently, this phenomenon challenges our mainstream theories of knowledge, such as how to analyze linguistic outputs of devices under existing anthropocentric theoretical assumptions. In section 1, I present the topic of machines that speak, connecting between Descartes and Generative AI. In section 2, I argue that accepted testimonial theories of knowledge and justification commonly reject the possibility that a speaking technological artifact can (...) give testimony. In section 3, I identify three assumptions underlying the view that rejects conversational AIs – AI-based technologies that converse, as testifiers: conversational AIs (1) lack intentions, (2) cannot be normatively assessed, and (3) cannot constitute an object in trust relations, while humans can. In section 4, I propose the concept ‘AI-testimony’ for analyzing outputs of conversational AIs, suggesting three conditions for technologies to deliver AI-testimony: (1) content is propositional, (2) generated and delivered with no other human directly involved, (3) the output is perceived as phenomenologically similar to that of a human. I conclude that this concept overcomes the limitations of the anthropocentric concept of testimony, opening future directions of research without associating conversational AIs with human-like agency. (shrink)

I respond to Tim Smartt’s (2023) skepticism about epistemic blame. Smartt’s skepticism is based on the claims that (i) mere negative epistemic evaluation can better explain everything proponents of epistemic blame say we need epistemic blame to explain; and (ii) no existing account of epistemic blame provides a plausible account of the putative force that any response deserving the label “blame” ought to have. He focuses primarily on the prominent “relationship-based” account of epistemic blame to defend these claims, arguing that (...) the account is explanatorily idle, and cannot distinguish between epistemically excused and epistemically blameworthy agents. I argue that Smartt mischaracterizes the account’s role for judgments of epistemic relationship impairment, leading to mistaken claims about the account’s predictions. I also argue that the very feature of the account that Smartt mischaracterizes is key to understanding what epistemic blame does for our epistemic responsibility practices that mere negative epistemic evaluation cannot. (shrink)

In this paper I argue that Artificial Intelligence and the many data science methods associated with it, such as machine learning and large language models, are first and foremost epistemic technologies. In order to establish this claim, I first argue that epistemic technologies can be conceptually and practically distinguished from other technologies in virtue of what they are designed for, what they do and how they do it. I then proceed to show that unlike other kinds of technology (_including_ other (...) epistemic technologies) AI can be uniquely positioned as an epistemic technology in that it is primarily designed, developed and deployed to be used in _epistemic contexts_ such as inquiry, it is specifically designed, developed and deployed to manipulate _epistemic content_ such as data, _and_ it is designed, developed and deployed to do so particularly through _epistemic operations_ such as prediction and analysis. As has been shown in recent work in the philosophy and ethics of AI (Alvarado, AI and Ethics, 2022a), understanding AI as an epistemic technology will also have significant implications for important debates regarding our relationship to AI technologies. This paper includes a brief overview of such implications, particularly those pertaining to explainability, opacity, trust and even epistemic harms related to AI technologies. (shrink)

We argue that there is a large class of questions—specifically questions about how to epistemically evaluate environments that currently available epistemic theories are not well-suited for answering, precisely because these questions are not about the epistemic state of particular agents or groups. For example, if we critique Facebook for being conducive to the spread of misinformation, then we are not thereby critiquing Facebook for being irrational, or lacking knowledge, or failing to testify truthfully. Instead, we are saying something about the (...) social media environment. In this paper, we first propose that a new branch of epistemology–Environmental Epistemology–is needed to address these questions. We argue that environments can be proper objects of epistemic evaluation, and that there are genuine epistemic norms that govern environments. We then provide a positive account of these norms and conclude by considering how recognition of these norms may require us to rethink longstanding epistemic debates. (shrink)

According to the Value-Neutrality Thesis, technology is morally and politically neutral, neither good nor bad. A knife may be put to bad use to murder an innocent person or to good use to peel an apple for a starving person, but the knife itself is a mere instrument, not a proper subject for moral or political evaluation. While contemporary philosophers of technology widely reject the VNT, it remains unclear whether claims about values in technology are just a figure of speech (...) or nontrivial empirical claims with genuine factual content and real-world implications. This paper provides the missing argument. I argue that by virtue of their material properties, technological artifacts are part of the normative order rather than external to it. I illustrate how values can be empirically identified in technology. The reason why value-talk is not trivial or metaphorical is that due to the endurance and longevity of technological artifacts, values embedded in them have long-term implications that surpass their designers and builders. I further argue that taking sides in this debate has real-world implications in the form of moral constraints on the development of technology. (shrink)

Many scholars agree that the Internet plays a pivotal role in self-radicalization, which can lead to behaviours ranging from lone-wolf terrorism to participation in white nationalist rallies to mundane bigotry and voting for extremist candidates. However, the mechanisms by which the Internet facilitates self-radicalization are disputed; some fault the individuals who end up self-radicalized, while others lay the blame on the technology itself. In this paper, we explore the role played by technological design decisions in online self-radicalization in its myriad (...) guises, encompassing extreme as well as more mundane forms. We begin by characterizing the phenomenon of technological seduction. Next, we distinguish between top-down seduction and bottom-up seduction. We then situate both forms of technological seduction within the theoretical model of dynamical systems theory. We conclude by articulating strategies for combatting online self-radicalization. (shrink)

In the history of external information systems, the World Wide Web presents a significant change in terms of the accessibility and amount of available information. Constant access to various kinds of online information has consequences for the way we think, act and remember. Philosophers and cognitive scientists have recently started to examine the interactions between the human mind and the Web, mainly focussing on the way online information influences our biological memory systems. In this article, we use concepts from the (...) extended cognition and distributed cognition frameworks and from transactive memory theory to analyse the cognitive relations between humans and the Web. We first argue that while neither of these approaches neatly capture the nature of human-Web interactions, both offer useful concepts to describe aspects of such interactions. We then conceptualize relations between the Web and its users in terms of cognitive integration, arguing that most current Web applications are not deeply integrated and are better seen as a scaffold for memory and cognition. Some highly personalised applications accessed on wearable computing devices, however, may already have the capacity for deep integration. Finally, we draw out some of the epistemic implications of our cognitive analysis. (shrink)

This paper has two distinct but related goals: (1) to identify some of the potential consequences of the Internet for our cognitive abilities and (2) to suggest an approach to evaluate these consequences. I begin by outlining the Google effect, which (allegedly) shows that when we know information is available online, we put less effort into storing that information in the brain. Some argue that this strategy is adaptive because it frees up internal resources which can then be used for (...) other cognitive tasks, whereas others argue that this is maladaptive because it makes us less knowledgeable. I argue that the currently available empirical evidence in cognitive psychology does not support strong conclusions about the negative effects of the Internet on memory. Before we can make value-judgements about the cognitive effects of the Internet, we need more robust and ecologically-valid evidence. Having sketched a more nuanced picture of the Google effect, I then argue that the value of our cognitive abilities is in part intrinsic and in part instrumental, that is, they are both valuable in themselves and determined by the socio-cultural context in which these cognitive abilities are utilised. Focussing on instrumental value, I argue that, in an information society such as ours, having the skills to efficiently navigate, evaluate, compare, and synthesize online information are (under most circumstances) more valuable than having a lot of facts stored in biological memory. This is so, partly because using the Internet as an external memory system has overall benefits for education, navigation, journalism, and academic scholarship. (shrink)

We present a novel model of individual people, online posts, and media platforms to explain the online spread of epistemically toxic content such as fake news and suggest possible responses. We argue that a combination of technical features, such as the algorithmically curated feed structure, and social features, such as the absence of stable social-epistemic norms of posting and sharing in social media, is largely responsible for the unchecked spread of epistemically toxic content online. Sharing constitutes a distinctive communicative act, (...) governed by a dedicated norm and motivated to a large extent by social identity maintenance. But confusion about this norm and its lack of inherent epistemic checks lead readers to misunderstand posts, attribute excess or insufficient credibility to posts, and allow posters to evade epistemic accountability—all contributing to the spread of epistemically toxic content online. This spread can be effectively addressed if people and platforms add significantly more context to shared posts and platforms nudge people to develop and follow recognized epistemic norms of posting and sharing. (shrink)

The internet has become an ubiquitous epistemic source. However, it comes with several drawbacks. For instance, the world wide web seems to foster filter bubbles and echo chambers and includes search results that promote bias and spread misinformation. Richard Heersmink suggests online intellectual virtues to combat these epistemically detrimental effects . These are general epistemic virtues applied to the online environment based on our background knowledge of this online environment. I argue that these online intellectual virtues also demand a particular (...) view of cognitive integration. Online intellectual virtues are incompatible with a popular conception of extended minds proposed by Andy Clark and David Chalmers . I suggest that if we want to hold on to both a conception of online intellectual virtues and some conception of the extended mind, we have to accept a more gradual theory of cognitive integration along the lines of second-wave theories of the extended mind. (shrink)

Largely thanks to Mill’s influence, the suggestion that the state ought to restrict the distribution of misinformation will strike most philosophers as implausible. Two of Mill’s influential assumptions are particularly relevant here: first, that free speech debates should focus on moral considerations such as the harm that certain forms of expression might cause; second, that false information causes minimal harm due to the fact that human beings are psychologically well equipped to distinguish truth and falsehood. However, in addition to our (...) moral obligations, we also have a distinct set of epistemic obligations—and even when a false belief doesn’t harm anyone, it constitutes an epistemically bad outcome. Moreover, Mill was profoundly mistaken about human psychology: human beings are vulnerable to the influence of a wide variety of false claims via a wide variety of psychological mechanisms. Consequently, there is a purely epistemic justification for restricting the distribution of misinformation: because each of us has an individual epistemic obligation to avoid unnecessary exposure to misinformation, and because avoiding such exposure is simply too difficult when acting alone, we all have a shared epistemic obligation to establish laws or regulations restricting the widespread distribution of misinformation. (shrink)

A plausible condition on having the standing to blame someone is that the target of blame's wrongdoing must in some sense be your “business”—the wrong must in some sense harm or affect you, or others close to you. This is known as the business condition on standing to blame. Many cases of epistemic blame discussed in the literature do not obviously involve examples of someone harming or affecting another. As such, not enough has been said about how an individual's epistemic (...) failing can really count as another person's business. In this paper, I deploy a relationship-based account of epistemic blame to clarify the conditions under which the business condition can be met in the epistemic domain. The basic idea is that one person's epistemic failing can be another's business in virtue of the way it impairs their epistemic relationship. (shrink)

We commonly evaluate search engines and the results they return, but what grounds those evaluations? One straightforward way of evaluating search engines appeals to their ability to satisfy the goals of the user. Are there, in addition, user-independent norms, that allow us to evaluate search engines in ways that may come apart from their ability to satisfy the individuals who use them? One way of grounding such norms appeals to moral or political considerations. I argue that in addition to those (...) norms, there are also distinct user-independent epistemic norms that apply to search engines. Evaluating search engines relative to them, however, requires us to appreciate the impact search engines have on our practices and norms of inquiry more broadly: by systematically altering the accessibility of information, search engines don’t just give us information but shape our collective imagination, and the categories it operates over. (shrink)

Information providing and gathering increasingly involve technologies like search ‎engines, which actively shape their epistemic surroundings. Yet, a satisfying account ‎of the epistemic responsibilities associated with them does not exist. We analyze ‎automatically generated search suggestions from the perspective of social ‎epistemology to illustrate how epistemic responsibilities associated with a ‎technology can be derived and assigned. Drawing on our previously developed ‎theoretical framework that connects responsible epistemic behavior to ‎practicability, we address two questions: first, given the different technological ‎possibilities available (...) to searchers, the search technology, and search providers, ‎who should bear which responsibilities? Second, given the technology’s ‎epistemically relevant features and potential harms, how should search terms be ‎autocompleted? Our analysis reveals that epistemic responsibility lies mostly with ‎search providers, which should eliminate three categories of autosuggestions: those ‎that result from organized attacks, those that perpetuate damaging stereotypes, and ‎those that associate negative characteristics with specific individuals.‎. (shrink)

Thanks to the advent of social media, large numbers of Americans believe outlandish falsehoods that have been widely debunked. Many of us have a tendency to fault the individuals who hold such beliefs. We naturally assume that the individuals who form and maintain such beliefs do so in virtue of having violated some epistemic obligation: perhaps they failed to scrutinize their sources, or failed to seek out the available competing evidence. I maintain that very many ordinary individuals who acquire outlandish (...) false beliefs thanks to their use of popular social media platforms (and other similar internet technologies) deserve little or no blame for believing these falsehoods. Such individuals would be fully blameworthy only if they had formed or maintained the relevant beliefs partly in virtue of violating some epistemic obligation and had no excuse for violating that obligation. However, the nature of these internet technologies provides excuses for violating the relevant epistemic obligations, and so individuals are excused for holding the resulting false beliefs. (shrink)

Mandevillian intelligence is a specific form of collective intelligence in which individual cognitive vices are seen to play a positive functional role in yielding collective forms of cognitive success. The present paper introduces the concept of mandevillian intelligence and reviews a number of strands of empirical research that help to shed light on the phenomenon. The paper also attempts to highlight the value of the concept of mandevillian intelligence from a philosophical, scientific and engineering perspective. Inasmuch as we accept the (...) notion of mandevillian intelligence, then it seems that the cognitive and epistemic value of a specific social or technological intervention will vary according to whether our attention is focused at the individual or collective level of analysis. This has a number of important implications for how we think about the design and evaluation of collective cognitive systems. For example, the notion of mandevillian intelligence forces us to take seriously the idea that the exploitation of individual cognitive shortcomings could, in some situations, provide a productive route to collective forms of cognitive and epistemic success. (shrink)

This paper argues that the question, ‘where are virtues?’ demands a response from virtue theorists. Despite the polarizing nature of debates about the relevance of empirical work in psychology for virtue theory, I first show that there is widespread agreement about the underlying structure of virtue. Namely, that virtues are comprised of cognitive and affective processes. Next, I show that there are well-developed arguments that cognitive processes can extend beyond the agent. Then, I show that there are similarly well-developed arguments (...) that affective processes can extend beyond the agent. I then introduce three cases to establish that these cognitive and affective processes are relevantly similar to the cognitive and affective processes countenanced by plausible theories of virtue. Finally, I conclude that virtue theorists must abandon default internalism, the view that the cognitive and affective processes comprising virtues are internal to the agent. (shrink)

Philosophers have recently argued, against a prevailing orthodoxy, that standards of knowledge partly depend on a subject’s interests; the more is at stake for the subject, the less she is in a position to know. This view, which is dubbed “Pragmatic Encroachment” has historical and conceptual connections to arguments in philosophy of science against the received model of science as value free. I bring the two debates together. I argue that Pragmatic Encroachment and the model of value-laden science reinforce each (...) other. Drawing on Douglas’ argument about the indispensability of value judgments in science, and psychological evidence about people’s inability to objectively reason about what they care about, I introduce a novel argument for Pragmatic Encroachment. (shrink)

Responsible innovation in artificial intelligence calls for public deliberation: well-informed “deep democratic” debate that involves actors from the public, private, and civil society sectors in joint efforts to critically address the goals and means of AI. Adopting such an approach constitutes a challenge, however, due to the opacity of AI and strong knowledge boundaries between experts and citizens. This undermines trust in AI and undercuts key conditions for deliberation. We approach this challenge as a problem of situating the knowledge of (...) actors from the AI industry within a deliberative system. We develop a new framework of responsibilities for AI innovation as well as a deliberative governance approach for enacting these responsibilities. In elucidating this approach, we show how actors from the AI industry can most effectively engage with experts and nonexperts in different social venues to facilitate well-informed judgments on opaque AI systems and thus effectuate their democratic governance. (shrink)

ABSTRACT Understanding is a demanding epistemic state. It involves not just knowledge that things are thus and so, but grasping the reasons why and seeing how things hang together. Understanding, then, typically requires inquiry. Many of our inquiries are conducted online nowadays, with the help of search engines, forums, and social media platforms. In this paper, I explore the idea that online inquiry easily leads to what I will call online illusions of understanding. Both the structure of online information presentation (...) (with hyperlinks, shares, retweets, likes, etc.) and the operation of recommender systems and the like make it easy for people using them to form the impression that they are conducting inquiry responsibly, whereas they are in fact fed with irrelevant information, or, even worse, falsehoods, misinformation, disinformation, or outright conspiracy theories. (shrink)

This paper focuses on the epistemic situation one faces when using a Large Language Model based chatbot like ChatGPT: When reading the output of the chatbot, how should one decide whether or not to believe it? By surveying strategies we use with other, more familiar sources of information, I argue that chatbots present a novel challenge. This makes the question of how one could trust a chatbot especially vexing.

One staple of living in our information society is having access to the web. Web-connected devices interpret our queries and retrieve information from the web in response. Today’s web devices even purport to answer our queries directly without requiring us to comb through search results in order to find the information we want. How do we know whether a web device is trustworthy? One way to know is to learn why the device is trustworthy by inspecting its inner workings, 156–170 (...) 1995; Humphreys 2004, Episteme, 6, 221–229 2009). But ordinary users of web devices cannot inspect their inner workings because of their scale, complexity, and the corporate secrecy which enshrouds both the procedures by which the devices operate and the companies that make them. Further piling on this predicament, authors have criticized web technology on the grounds that the invisibility of the web devices’ inner workings prevents users from critically assessing the procedures that produce a given output, in some cases, barring users from fulfilling their epistemic responsibilities, 343–355 2010; Miller and Record Episteme, 10, 117–134 2013). I consider four broad kinds of reasons which we can acquire without inspecting the inner workings of black-boxed technology: individual understanding, expert testimony, testing through experience, and social vetting; and show how each is a viable method of appraising black-boxed technology. By deploying these methods, we can remain responsible inquirers while nonetheless benefitting from today’s epistemic resources on the web. (shrink)

This paper suggests that virtue epistemology can help decide how to respond to conflicts between different epistemic goals for social media. It is a contribution to critical epistemology of social media insofar as it supplements system-level consideration with insights from individualist epistemology. In particular, whereas the proposal of critical social epistemology of social media by Joshua Habgood-Coote suggests that conflicts between epistemic goals of social media have to be solved by ethical consideration, I suggest that virtue epistemology can also solve (...) at least some of these conflicts fully within the epistemic realm. (shrink)

David Chalmers thinks his iPhone exemplifies the extended mind thesis by meeting the criteria ‎that he and Andy Clark established in their well-known 1998 paper. Andy Clark agrees. We take ‎this proposal seriously, evaluating the case of the GPS-enabled smartphone as a potential mind ‎extender. We argue that the “trust and glue” criteria enumerated by Clark and Chalmers are ‎incompatible with both the epistemic responsibilities that accompany everyday activities and the ‎practices of trust that enable users to discharge them. Prospects (...) for revision of the original ‎criteria are dim. We therefore call for a rejection of the trust criterion and a reevaluation of the ‎extended mind thesis.‎. (shrink)

Mandevillian intelligence is a specific form of collective intelligence in which individual cognitive shortcomings, limitations and biases play a positive functional role in yielding various forms of collective cognitive success. When this idea is transposed to the epistemological domain, mandevillian intelligence emerges as the idea that individual forms of intellectual vice may, on occasion, support the epistemic performance of some form of multi-agent ensemble, such as a socio-epistemic system, a collective doxastic agent, or an epistemic group agent. As a specific (...) form of collective intelligence, mandevillian intelligence is relevant to a number of debates in social epistemology, especially those that seek to understand how group (or collective) knowledge arises from the interactions between a collection of individual epistemic agents. Beyond this, however, mandevillian intelligence raises issues that are relevant to the research agendas of both virtue epistemology and applied epistemology. From a virtue epistemological perspective, mandevillian intelligence encourages us to adopt a relativistic conception of intellectual vice/virtue, enabling us to see how individual forms of intellectual vice may (sometimes) be relevant to collective forms of intellectual virtue. In addition, mandevillian intelligence is relevant to the nascent sub-discipline of applied epistemology. In particular, mandevillian intelligence forces us see the potential epistemic value of (e.g., technological) interventions that create, maintain or promote individual forms of intellectual vice. (shrink)

The internet has considerably changed epistemic practices in science as well as in everyday life. Apparently, this technology allows more and more people to get access to a huge amount of information. Some people even claim that the internet leads to a democratization of knowledge. In the following text, we will analyze this statement. In particular, we will focus on a potential change in epistemic structure. Does the internet change our common epistemic practice to rely on expert opinions? Does it (...) alter or even undermine the division of epistemic labor? The epistemological framework of our investigation is a naturalist-pragmatist approach to knowledge. We take it that the internet generates a new environment to which people seeking information must adapt. How can they, and how should they, expand their repertory of social markers to continue the venture of filtering, and so make use of the possibilities the internet apparently provides? To find answers to these questions we will take a closer look at two case studies. The first example is about the internet platform WikiLeaks that allows so-called whistle-blowers to anonymously distribute their information. The second case study is about the search engine Google and the problem of personalized searches. Both instances confront a knowledge-seeking individual with particular difficulties which are based on the apparent anonymity of the information distributor. Are there ways for the individual to cope with this problem and to make use of her social markers in this context nonetheless? (shrink)

Journalism and media studies lack robust theoretical concepts for studying journalistic knowledge ‎generation. More specifically, conceptual challenges attend the emergence of big data and ‎algorithmic sources of journalistic knowledge. A family of frameworks apt to this challenge is ‎provided by “social epistemology”: a young philosophical field which regards society’s participation ‎in knowledge generation as inevitable. Social epistemology offers the best of both worlds for ‎journalists and media scholars: a thorough familiarity with biases and failures of obtaining ‎knowledge, and a strong (...) orientation toward best practices in the realm of knowledge-acquisition ‎and truth-seeking. This paper articulates the lessons of social epistemology for two central nodes of ‎knowledge-acquisition in contemporary journalism: human-mediated knowledge and technology-‎mediated knowledge. ‎. (shrink)

Search engines are important contemporary sources of information and contribute to shaping our beliefs about the world. Each time they are consulted, various algorithms filter and order content to show us relevant results for the inputted search query. Because these search engines are frequently and widely consulted, it is necessary to have a clear understanding of the distinctively epistemic role that these algorithms play in the background of our online experiences. To aid in such understanding, this paper argues that search (...) engine algorithms are providers of “bent testimony”—that, within certain contexts of interactions, users act as if these algorithms provide us with testimony—and acquire or alter beliefs on that basis. Specifically, we treat search engine algorithms as if they were asserting as true the content ordered at the top of a search results page—which has interesting parallels with how we might treat an ordinary testifier. As such, existing discussions in the philosophy of testimony can help us better understand and, in turn, improve our interactions with search engines. By explicating the mechanisms by which we come to accept this “bent testimony,” our paper discusses methods to help us control our epistemic reliance on search engine algorithms and clarifies the normative expectations one ought to place on the search engines that deploy these algorithms. (shrink)

Artificial intelligent (AI) systems used in medicine are often very reliable and accurate, but at the price of their being increasingly opaque. This raises the question whether a system’s opacity undermines the ability of medical doctors to acquire knowledge on the basis of its outputs. We investigate this question by focusing on a case in which a patient’s risk of recurring breast cancer is predicted by an opaque AI system. We argue that, given the system’s opacity, as well as the (...) possibility of malfunctioning AI systems, practitioners’ inability to check the correctness of their outputs, and the high stakes of such cases, the knowledge of medical practitioners is indeed undermined. They are lucky to form true beliefs based on the AI systems’ outputs, and knowledge is incompatible with luck. We supplement this claim with a specific version of the safety condition on knowledge, Safety*. We argue that, relative to the perspective of the medical doctor in our example case, his relevant beliefs could easily be false, and this despite his evidence that the AI system functions reliably. Assuming that Safety* is necessary for knowledge, the practitioner therefore doesn’t know. We address three objections to our proposal before turning to practical suggestions for improving the epistemic situation of medical doctors. (shrink)

It is commonly agreed that so-called echo chambers and epistemic bubbles, associated with social media, are detrimental to liberal democracies. Drawing on John Rawls’s political liberalism, we offer a novel explanation of why social media platforms amplifying echo chambers and epistemic bubbles are likely contributing to the violation of the democratic norms connected to the ideal of public reason. These norms are clarified with reference to the method of (full) reflective equilibrium, which we argue should be cultivated as a civic (...) virtue in the context of political justification. The paper demonstrates how epistemic bubbles and echo chambers are likely to be detrimental to the disposition to follow the method of reflective equilibrium in the political context. Based on this diagnosis the paper highlights the need for interventions that help cultivate reflective equilibrium as a civic virtue and the need for corresponding interdisciplinary research. (shrink)

This paper aims to elucidate a kind of ignorance that is more fundamental than a momentary lack of information, but also not a kind of ignorance that is built into the subject’s cognitive apparatus such that the subject can’t do anything about it. The paper sets forth the notion of cognitive confinement, which is a contingent, yet relatively stable state of being structurally or systematically unable to gain information from an environment, determined by patterns of interaction between the subject and (...) the world. In order to unpack the idea of cognitive confinement the paper discusses niche construction theory, and then, in greater detail, the notion of cognitive niche once proposed by John Tooby and Irven DeVore. Cognitive confinement is here imagined as a pathologized form of cognitive niche. This posit is substantiated by referring to a case that has come to the fore in recent years and raised debate around the world: the rise of so-called filter bubbles. They turn out to be instantiations of a more general phenomenon of cognitive confinement. (shrink)

I argue that the concept of an epistemic interface is a useful one to add to the epistemic ecology toolkit in order to enrich our investigations concerning the complex epistemic phenomena arising on social media. An epistemic interface is defined as any informational interface (be it technical, human or institutional) that facilitates the transfer of epistemic goods from one epistemic environment to its outside, be that another epistemic environment or a person. When assessing the kinds of epistemic environments emerging on (...) social media platforms, we should not only look at their epistemic health or hostility as environments, but also look at how these environments interact with each other, at their interfacing. I show that several epistemic problems specific to social media such as epistemic bubbles, echo chambers and epistemic flooding can be understood also in terms of faulty epistemic interfacing, which adds a layer of complexity to the discussion. The paper proposes two criteria for healthy epistemic interfacing: preserving the flourishing of epistemic agents, and preserving in some form the value of epistemic outcomes as these cross the environment to the outside world. These criteria should give rise to specific norms and design requirements for healthy interfacing, but such norms will need more empirical work before these get formulated. (shrink)

When should you believe testimony that you receive from your social media feeds? One natural answer is suggested by non-reductionism in the epistemology of testimony. Avoid accepting social media testimony if you have an undefeated defeater for it. Otherwise, you may accept it. I argue that this is too permissive to be an adequate epistemic policy because social media have some characteristics that tend to facilitate the efficacy of misinformation on those platforms. I formulate and defend an alternative epistemic policy (...) for belief on social media, which is inspired by reductionism in the epistemology of testimony. (shrink)

It is often claimed that social media accelerate political extremism by employing personalization algorithms that filter users into groups with homogenous beliefs. While an intuitive position, recent research has shown that social media users exhibit self-filtering tendencies. In this paper, I apply Hannah Arendt’s theory of political judgment to hypothesize a cause for self-filtering on social media. According to Arendt, a crucial step in political judgment is the imagination of a general standpoint of distinct yet equal perspectives, against which individuals (...) compare their own judgments in order to test their defensibility. I argue that social media inhibit this step by gamifying the pursuit of social status, which encourages users to consider the perspectives of others not for the sake of a general standpoint but for the sake of improving their social status, resulting in self-filtering. Consequently, ameliorating political extremism on social media requires not just reforming the algorithms that deliver content to users, but the interfaces on which users present their social identities. (shrink)

: The present work analyses Content Moderation, focusing on ethical concerns and cognitive effects. Starting from a general description and history of the moderation process, it stresses some ethical problems: quality of moderation, transparency, and the working conditions of human moderators. Using some of Facebook leaked slides offering examples of moderation, we define some controversial rules and principles for Commercial Content Moderation. These examples highlight a general lack of coherency and transparency, which has the potential to affect users’ cognitive attitudes, (...) their perception of reality, and their freedom of speech. Such effects are studied in comparison to other well-known online cognitive phenomena and in relation to the most recent dedicated legislation in EU countries. The current Content Moderation scheme leaves users at risk of specific cognitive distortions, highlighting the urgent need for greater transparency throughout the moderation process and better working conditions for moderators. Keywords: Content Moderation; Freedom of Speech; Epistemic Bubble; Technology Ethics Commercial Content Moderation: un oscuro labirinto per la libertà d’espressione e le opinioni degli utenti Riassunto: Il presente lavoro offre un’analisi approfondita della moderazione di contenuti, concentrandosi sulle problematiche etiche e sugli effetti cognitivi. A partire da una introduzione ai concetti chiave e alla storia della moderazione di contenuti online, si concentra su alcuni problemi etici primari: la qualità della moderazione, la sua trasparenza e le condizioni di lavoro dei lavoratori. Utilizzando dei documenti formativi interni di Facebook, pubblicati da un quotidiano e dagli esempi in essi contenuti, definiremo le controverse regole e i principi della Commercial Content Moderation. Ne emerge una generale mancanza di coerenza organizzativa e di trasparenza nel processo, che mostra potenziali effetti dannosi sulle attitudini degli utenti, sulla loro percezione della realtà e la loro libertà di parola. Tali effetti saranno studiati in confronto con i più conosciuti effetti cognitivi del mondo dei social ed in relazione alle più recenti disposizioni di leggi europee in merito. Gli schemi attualmente in uso producono degli specifici effetti di distorsione cognitiva e conseguentemente mostrano l’importanza di una maggiore attenzione alla trasparenza del processo e alle condizioni di lavoro dei moderatori. Parole chiave: Moderazione di contenuti; Libertà di parola; Bolla epistemica; Etica della tecnologia. (shrink)

This article aims to provide a coherent and comprehensive theoretical framework of the main socio-epistemic features of social media. The first part consists of a concise discussion of the main epistemic consequences of personalised information filtering, with a focus on echo chambers and their many different implications. The middle section instead hosts an analytical investigation of the cognitive and epistemic environments of these platforms aimed at establishing whether, and to what extent, they allow their users to be epistemically vigilant with (...) respect to their sources and the content recommended to them. Finally, in the last part, of a more exquisitely normative nature, some strategies are proposed and discussed that, by reducing the epistemic opacity of social media, could contribute to greater epistemic justice within social media and, concurrently, to augmenting the epistemic autonomy of users. (shrink)

Despite social epistemologists’ condemnation of epistemic bubbles (Nguyen, 2018; Miller & Record, 2013; Pariser 2011; Simpson, 2012; Sunstein 2017), we defend that they may be epistemically beneficial for marginalized communities, especially when they help insiders to make sense of their lived experiences, that is, acquiring hermeneutical resources. Building on the previous work of Anderson (2021), Sunstein (2017) and Frost-Arnold (2021), who have already highlighted the epistemic benefits of certain bubbles, we focus on the case of Cystic Fibrosis (CF), a chronic (...) illness with severe symptoms, whose patients face difficulties to understand their own experience (for example, what being ‘young’ means with a reduced life expectancy). We then explain how they engage in what we assess as, following Medina & Whitt (2021), “epistemic activism” in a Facebook group meant for patients to share and interact with their favourite CF-related memes. The case illustrates how conditions of isolation and technological affordances contribute to a hermeneutical gain in the marginalized community (augmenting the community’s agency, amplificating their voices, and allowing them to develop and exercise their epistemic capacities). Lastly, we present the ethical guidelines (inspired in Frost-Arnold 2023) we have followed to engage in this sort of online research. (shrink)

Sometimes we are faced with discussions in which we might think that one or more of our interlocutors should not be partaking in the argument. Sometimes we are faced with discussions where we are unfairly denied participation, or we recognise that some arguers are denied participation. This paper develops an account and typology of ‘argumentative exclusion’. We understand ‘argumentative exclusion’ as the denial of participation in a discussion because of different phenomena. In this paper, we distinguish between argumentative exclusions that (...) are unwarranted and argumentative exclusions that are in service of justice and resistance to social oppression. Online argumentation and online hate speech form the core examples of this work. (shrink)

This article examines the phenomenon of epistemic injustice within the global social media landscape, using Southeast Asia as a case study. It explores how X (formerly known as Twitter) holds the potential to cultivate a digital public sphere that embodies justice and equitable dialogue, compared with major platforms like Facebook, Instagram, and TikTok. Beginning with an introduction to epistemic injustice, the article contextualizes its significance in Southeast Asia, highlighting the region’s digital challenges and opportunities. It then proposes characteristics necessary for (...) ideal social media platforms, drawing on Habermas’s public sphere and Rawls’s justice principles to advocate for spaces that promote inclusive and rational discourse. The core analysis centers on X, suggesting that its features could make it a superior choice for fostering a just digital environment globally. The article recommends specific improvements for X to evolve into an ideal social platform, addressing challenges such as cyberbullying, echo chambers, and misinformation. The conclusion emphasizes the importance of prioritizing epistemic justice in social media platforms to achieve a more inclusive and fairer digital public sphere, with Southeast Asia serving as a representative example of a less-than-ideal environment where such platforms could thrive. (shrink)

The capacity to distinguish reliable or rationally believable claims from a huge pool of views available within the public arena has never been as critical an issue as it is today. We live in a world full of bizarre, unwarranted beliefs and conspiracy theories, some of which may seem, at least on the face of it, quite well justified. Moreover, some of them may even turn out to be true. This poses a significant social-epistemological as well as practical problem. Here (...) I propose to single out a group of beliefs known as confined truths. These are true beliefs belonging to a pathological question-answer system. The paper first provisionally articulates this idea and then makes the case for an ecological account of questioning and answering, thought of as social pursuits made possible by the capacity for problematization. The latter shall be characterized as part of cognitive engineering or niche construction. In the final part of the paper, various possible dysfunctionalities of the social/ecological pursuit of problematization are elicited and suitable examples thereof are briefly discussed. (shrink)

How is economics made public? Specifically, how is economics made public on Google? Here we explore a methodological problem – studying google-knowing – and simultaneously explore the more pragmati...