Colleagues are not only an integral part of many people’s lives; empirical research suggests that having a good relationship with one’s colleagues is the single most important factor for being happy at work. However, so far, no one has provided a comprehensive account of what it means to be a colleague. To address this lacuna, we have conducted both an empirical as well as theoretical investigation into the content and structure of the concept ‘colleague.’ Based on the empirical evidence that (...) we present in this paper, we argue that ‘colleague’ is a dual character concept that has both a descriptive and a normative basis for categorization. Its descriptive dimension is characterized by three features, according to which two people are colleagues if they work for the same institution and know each other, or if they work for the same institution and work in the same field. An independent normative dimension is revealed, which shows that, as colleagues, we are expected to fulfill substantial normative expectations. Understanding the expectations that are encoded in the very structure of this concept is crucial to lay the groundwork for an ethics of collegiality. (shrink)

Scholarly treatments of conspiracy theories and of rumours tend to follow a similar pattern. In both cases they usually begin by presupposing that the phenomena in question (conspiracy theories or rumours) should not be believed. They then seek to explain the puzzling fact that many people (though not of course the author or reader) are nonetheless inclined to believe them. I will argue that this is all wrong. Neither rumours nor conspiracy theories deserve their bad reputation. I will also argue (...) that rumours and conspiracy theories have a bad reputation because of a certain kind of propaganda. Not all propaganda is objectionable, but this propaganda is objectionable, because it is anti-democratic propaganda. (shrink)

The epistemological literature on conspiracy theory has established that strict generalism about conspiracy theories is untenable. This chapter argues, however, that this does not license a move to naive or strict particularism. Rather, any consideration of specific conspiracy claims needs to address conspiracy theory not simply as a formal category of explanation, but as a distinctive social practice, with a history and explanatory repertoire that can give us important, if defeasible, reasons for rejecting at least some such types of claim. (...) These reasons are not merely epistemic. The moral costs of participating in such practices, and of levelling conspiracy accusations in general, generate corresponding ethical requirements for reticence about entertaining conspiracy theories. This doesn’t mean we can retreat to generalism; but it does mean particularism must be governed by a reluctance that, in practice, will rule out a great many conspiracy theory claims as candidates for serious investigation. (shrink)

In this concluding chapter Dentith presents a synthesis of the views on offer, arguing that the various philosophical, sociological and psychology theses defended in this section point towards a necessary reorientation of the literature, one which requires we purge public discourse of the pejorative aspects of the terms ‘conspiracy theory’ and ‘conspiracy theorist’ and, rather, engage with conspiracy theories as theories (like we do with theories in the Sciences and the Social Sciences) appraising them on their particular merits. Not just (...) that, but there is even room in our discourse to celebrate and promote conspiracy theorising (as we do theorising in other domains) given the need to be ever vigilant with respect to the existence of conspiracies in our polities. Sometimes, Dentith argues, that even requires that we treat some on-the-face-of-it ridiculous conspiracy theories seriously and ask how and who should investigate them. (shrink)

It seems natural to think that Carnapian explication and experimental philosophy can go hand in hand. But what exactly explicators can gain from the data provided by experimental philosophers remains controversial. According to an influential proposal by Shepherd and Justus, explicators should use experimental data in the process of ‘explication preparation’. Against this proposal, Mark Pinder has recently suggested that experimental data can directly assist an explicator’s search for fruitful replacements of the explicandum. In developing his argument, he also proposes (...) a novel aspect of what makes a concept fruitful, namely, that it is taken up by the relevant community. In this paper, I defend explication preparation against Pinder’s objections and argue that his uptake proposal conflates theoretical and practical success conditions of explications. Furthermore, I argue that Pinder’s suggested experimental procedure needs substantial revision. I end by distinguishing two kinds of explication projects, and showing how experimental philosophy can contribute to each of them. (shrink)

Some of philosophy's most central concepts, including art, friendship, and happiness, have been argued to be dual character concepts. Their main characteristic is that they encode not only a descriptive dimension but also an independent normative dimension for categorization. This article introduces the class of dual character concepts and discusses various accounts of their content and structure. A specific focus will be placed on their relation to two other classes of concepts, thick concepts and natural kind concepts. The study of (...) dual character concepts not only demonstrates that a wide range of concepts is inherently normative, but it also reveals new possibilities for investigating gender biases, generics, and social roles. (shrink)

I call the activity of assessing and developing improvements of our representational devices ‘conceptual engineering’.¹ The aim of this chapter is to present an argument for why conceptual engineering is important for all parts of philosophy (and, more generally, all inquiry). Section I of the chapter provides some background and defines key terms. Section II presents the argument. Section III responds to seven objections. The replies also serve to develop the argument and clarify what conceptual engineering is.

A distinction often drawn is one between conservative versus revisionary conceptions of philosophical analysis with respect to commonsensical beliefs and intuitions. This paper offers a comparative investigation of two revisionary methods: Carnapian explication and ameliorative analysis as developed by S. Haslanger. It is argued that they have a number of common features, and in particular that they share a crucial political dimension: they both have the potential to serve as instrument for social reform. Indeed, they may produce improved versions of (...) key concepts of everyday life, for example those pertaining to social categories such as gender and race, which in turn may lead to social change. The systematic comparison of these two frameworks offered here, where similarities as well as differences are discussed, is likely to provide useful guidance to practitioners of both approaches, as it will highlight important aspects of each of them that tend to remain implicit and under-theorized in existing applications of these methodologies to specific questions. (shrink)

Conspiracy theories are often portrayed as unwarranted beliefs, typically supported by suspicious kinds of evidence. Yet contemporary work in Philosophy argues provisional belief in conspiracy theories is at the very least understandable---because conspiracies occur---and that if we take an evidential approach, judging individual conspiracy theories on their particular merits, belief in such theories turns out to be warranted in a range of cases. -/- Drawing on this work, I examine the kinds of evidence typically associated with conspiracy theories, and show (...) how the so-called evidential problems with conspiracy theories are also problems for the kinds of evidence put forward in support of other theories. As such, if there is a problem with the conspiracy theorist's use of evidence, it is one of principle: is the principle which guides the conspiracy theorist's use of evidence somehow in error? I argue that whatever we might think about conspiracy theories generally, there is no prima facie case for a scepticism of conspiracy theories based purely on their use of evidence. (shrink)

A response to a declaration in 'Le Monde', 'Luttons efficacement contre les théories du complot' by Gérald Bronner, Véronique Campion-Vincent, Sylvain Delouvée, Sebastian Dieguez, Karen Douglas, Nicolas Gauvrit, Anthony Lantian, and Pascal Wagner-Egger, published on June the 6th, 2016.

Taking Carnap’s classic exposition as a starting point, this paper develops a pragmatic account of the method of explication, defends it against a range of challenges and proposes a detailed recipe for the practice of explicating. It is then argued that confusions are involved in characterizing explications as definitions, and in advocating precising definitions as an alternative to explications. Explication is better characterized as conceptual re-engineering for theoretical purposes, in contrast to conceptual re-engineering for other purposes and improving exactness for (...) purely practical reasons. Finally, three limitations which call for further development of the method of explication are discussed. (shrink)

We hypothesised that belief in conspiracy theories would be predicted by the general tendency to attribute agency and intentionality where it is unlikely to exist. We further hypothesised that this tendency would explain the relationship between education level and belief in conspiracy theories, where lower levels of education have been found to be associated with higher conspiracy belief. In Study 1 participants were more likely to agree with a range of conspiracy theories if they also tended to attribute intentionality and (...) agency to inanimate objects. As predicted, this relationship accounted for the link between education level and belief in conspiracy theories. We replicated this finding in Study 2, whilst taking into account beliefs in paranormal phenomena. These results suggest that education may undermine the reasoning processes and assumptions that are reflected in conspiracy belief. (shrink)

Which concepts should we use to think and talk about the world, and to do all of the other things that mental and linguistic representation facilitates? This is the guiding question of the field that we call ‘conceptual ethics’. Conceptual ethics is not often discussed as its own systematic branch of normative theory. A case can nevertheless be made that the field is already quite active, with contributions coming in from areas as diverse as fundamental metaphysics and social/political philosophy. In (...) this pair of papers, we try to unify the field, reflecting on its basic nature, structure, and methodology. (shrink)

Which concepts should we use to think and talk about the world and to do all of the other things that mental and linguistic representation facilitates? This is the guiding question of the field that we call ‘conceptual ethics’. Conceptual ethics is not often discussed as its own systematic branch of normative theory. A case can nevertheless be made that the field is already quite active, with contributions coming in from areas as diverse as fundamental metaphysics and social/political philosophy. In (...) this pair of papers, we try to unify the field, reflecting on its basic nature, structure, and methodology. (shrink)

Conspiracy theories have a bad reputation. This is especially true in the academy and in the media. Within these institutions, to describe someone as a conspiracy theorist is often to imply that his or her views should not be taken seriously. Perhaps this accounts for the fact that philosophers have tended to ignore the topic, despite the enduring appeal of conspiracy theories in popular culture. Recently, however, some philosophers have at least treated conspiracy theorists respectfully enough to try to articulate (...) where they go wrong.I begin this paper by clarifying the nature of conspiracy theories. I then argue against some recent critiques of conspiracy theories. Many criticisms of conspiracy theories are unfounded. I also argue that unwillingness to entertain conspiracy theories is an intellectual and moral failing. I end by suggesting an Aristotelian approach to the issue, according to which the intellectual virtue of realism is a golden mean between the intellectual vices of paranoia and naivety. (shrink)

Many millions of people hold conspiracy theories; they believe that powerful people have worked together in order to withhold the truth about some important practice or some terrible event. A recent example is the belief, widespread in some parts of the world, that the attacks of 9/11 were carried out not by Al Qaeda, but by Israel or the United States. Those who subscribe to conspiracy theories may create serious risks, including risks of violence, and the existence of such theories (...) raises significant challenges for policy and law. The first challenge is to understand the mechanisms by which conspiracy theories prosper; the second challenge is to understand how such theories might be undermined. Such theories typically spread as a result of identifiable cognitive blunders, operating in conjunction with informational and reputational influences. A distinctive feature of conspiracy theories is their self-sealing quality. Conspiracy theorists are not likely to be persuaded by an attempt to dispel their theories; they may even characterize that very attempt as further proof of the conspiracy. Because those who hold conspiracy theories typically suffer from a crippled epistemology, in accordance with which it is rational to hold such theories, the best response consists in cognitive infiltration of extremist groups. Various policy dilemmas, such as the question whether it is better for government to rebut conspiracy theories or to ignore them, are explored in this light. (shrink)

As the end of the Millennium approaches, conspiracy theories are increasing in number and popularity. In this short essay, I offer an analysis of conspiracy theories inspired by Hume's discussion of miracles. My first conclusion is that whereas Hume can argue that miracles are, by definition, explanations we are not warranted in believing, there is nothing analytic that will allow us to distinguish good from bad conspiracy theories. There is no a priori method for distinguishing warranted conspiracy theories (say, those (...) explaining Watergate) from those which are unwarranted (say, theories about extraterrestrials abducting humans). Nonetheless, there is a cluster of characteristics often shared by unwarranted conspiracy theories. An analysis of the alleged explanatory virtues of unwarranted conspiracies suggests some reasons for their current popularity, while at the same time providing grounds for their rejection. Finally, I discuss how conspiracy theories embody an anachronistic world-view that places the contemporary zeitgeist in a clearer light. (shrink)

Abstract Conspiracy theories should be neither believed nor investigated - that is the conventional wisdom. I argue that it is sometimes permissible both to investigate and to believe. Hence this is a dispute in the ethics of belief. I defend epistemic “oughts” that apply in the first instance to belief-forming strategies that are partly under our control. But the beliefforming strategy of not believing conspiracy theories would be a political disaster and the epistemic equivalent of selfmutilation. I discuss several variations (...) of this strategy, interpreting “conspiracy theory” in different ways but conclude that on all these readings, the conventional wisdom is deeply unwise. (shrink)

Abstract The typical explanation of an event or process which attracts the label ‘conspiracy theory’ is an explanation that conflicts with the account advanced by the relevant epistemic authorities. I argue that both for the layperson and for the intellectual, it is almost never rational to accept such a conspiracy theory. Knowledge is not merely shallowly social, in the manner recognized by social epistemology, it is also constitutively social: many kinds of knowledge only become accessible thanks to the agent's embedding (...) in an environment that includes other epistemic agents. Moreover, advances in knowledge typically require ongoing immersion in this social environment. But the intellectual who embraces a conspiracy theory risks cutting herself off from this environment, and therefore epistemically disabling herself. Embracing a conspiracy theory therefore places at risk the ability to engage in genuine enquiry, including the enquiry needed properly to evaluate the conspiracy theory. (shrink)

Abstract It is widely believed that to be a conspiracy theorist is to suffer from a form of irrationality. After considering the merits and defects of a variety of accounts of what it is to be a conspiracy theorist, I draw three conclusions. One, on the best definitions of what it is to be a conspiracy theorist, conspiracy theorists do not deserve their reputation for irrationality. Two, there may be occasions on which we should settle for an inferior definition which (...) entails that conspiracy theorists are after all irrational. Three, if and when we do this, we should recognise that conspiracy theorists so understood are at one end of a spectrum, and the really worrying form of irrationality is at the other end. (shrink)

An introduction to section two, which introduces and summarises two recent critiques of belief in conspiracy theories by social scientists, as well as introducing the various arguments in the section.

In What particularism about conspiracy theories entails Dentith responds to their critics and examines the case for a refined and revised thesis of Particularism, the argument that we should appraise individual and particular conspiracy theories rather than appraise them in light of our views of the class of conspiracy theories generally. Recent work in the Philosophy of Conspiracy Theories has presented challenges to Particularism simpliciter (or Naive Particularism). Dentith argues that by facing these challenges Particularism presents an even stronger case (...) for rejecting a generalist conception of what belief in conspiracy theories entails. (shrink)

Orr and Dentith argue that a recurrent problem in much of the wider academic literature on conspiracy theories is either conceptual confusion or a refusal to put theory before practice. Orr and Dentith show that a naive empiricism pervades much of the social science literature when it comes to these things called ‘conspiracy theories’ which not only runs at odds with the philosophical literature but also the general tenor of the social sciences over the latter part of the 20th Century (...) and beyond. Orr and Dentith argue that central to these confusions or refusals is not just a lack of philosophical rigour when it comes to defining and presenting views, but an active disinterest in such conceptual work. (shrink)

Conspiracy theories seem to play an increasing role in public political discourse. This development is problematic for a variety of reasons, most importantly because widespread belief in conspiracy theories will undermine the institutions of open societies. One of the central questions that will need to be answered here if we hope to fi nd out why conspirational thought is recently gaining such support and to find out how to respond to it, is the following: what mindset leads to the belief (...) in conspiracy theories? People who believe in conspiracy theories are often ridiculed as nutcases, tinfoil hats, and paranoid crackpots, while they portray themselves as particularly critical, better informed and enlightened responsible citizens. Finding out which of these characterizations is correct is crucial for coming up with the appropriate response to the rise of conspirational thought. In this article, I want to discuss this question and the phenomenon of conspirational thought in two respects. First, I want to explain how philosophy, and epistemology in particular, is essential for understanding the phenomenon and for developing a strategy to deal with the harmful kind of conspirational thought. Secondly, I want to show how epistemology in turn can learn from studying this phenomenon. (shrink)

Belief in conspiracy theories is often taken to be a paradigm of epistemic irrationality. Yet, as I argue in the first half of this paper, standard criticisms of conspiracy theorising fail to demonstrate that the practice is invariably irrational. Perhaps for this reason, many scholars have taken a relatively charitable attitude toward conspiracy theorists and conspiracy theorising in recent years. Still, it would be a mistake to conclude from the defence of conspiracy theorising offered here that belief in conspiracy theories (...) is on an epistemic par with belief in other theories. I argue that a range of epistemic errors are pervasive among conspiracy theorists. First, the refusal of conspiracy theorists to accept the official account of some target event often seems to be due to the exercise of a probabilistic, and fallacious, extension ofmodus tollens. Additionally, conspiracy theorists tend to be inconsistent in their intellectual attention insofar as the effort they expend on uncovering the truth excludes attention to their own capacities for biased or otherwise erroneous reasoning. Finally, the scepticism with which conspiracy theorists tend to view common sources of information leaves little room for conspiracy theorists to attain positive warrant for their preferred explanations of target events. (shrink)

Recent philosophical treatment of conspiracy theories supposes them all to be explanatory, thus overlooking those conspiracy theories whose major purpose is the assertion of ‘hidden facts’ rather than explanation of accepted facts. I call this variety of non-explanatory conspiracy theories “counterfact theories”. In this paper, through the use of examples, including the Obama birth certificate conspiracy theory, I uncover the distinctive reasoning pattern and dialectical strategy of counterfact theories, highlighting their epistemic flaws.

How can formal methods be applied to philosophical problems that involve informal concepts of ordinary language? Carnap answered this question by describing a methodology that he called “explication." Strawson objected that explication changes the subject and does not address the original philosophical problem; this paper shows that Carnap’s response to that objection was inadequate and offers a better response. More recent criticisms of explication by Boniolo and Eagle are shown to rest on misunderstandings of the nature of explication. It is (...) concluded that explication is an appropriate methodology for formal philosophy. (shrink)

Presumably authoritative sources, such as social scientists who study conspiracy theorists, are generally expected to be logically rigorous, intellectually honest, and unbiased. This chapter suggests that this expectation may not always be justified. Specifically, it exposes a number of significant problems in an attempt by a group of social scientists to defend the (ostensibly) scientific study of conspiracy theorists. First, they misrepresent their own previously stated intentions. Second, they misrepresent a critique of those intentions. Third, they fail completely in their (...) attempt to show that, regarding the inappropriate pathologizing of conspiracy theorists, their critics are guilty as they are. Fourth, they cite seriously flawed studies as though they offered robust findings. And fifth, their criticism of a central distinction, between “generalist” and “particularist” approaches, is based on a misunderstanding. This raises troubling questions: How can we to have confidence in a program of study undertaken, in part, by scientists who get so much wrong? And, to what degree is this an isolated problem? (shrink)

Abstract Recent criticisms of intuition from experimental philosophy and elsewhere have helped undermine the authority of traditional conceptual analysis. As the product of more empirically informed philosophical methodology, this result is compelling and philosophically salutary. But the negative critiques rarely suggest a positive alternative. In particular, a normative account of concept determination—how concepts should be characterized—is strikingly absent from such work. Carnap's underappreciated theory of explication provides such a theory. Analyses of complex concepts in empirical sciences illustrates and supports this (...) claim, and counteracts the charge explication is only suitable for highly mathematical, axiomatic contexts. Explication is also defended against the influential criticism it is “philosophically unilluminating”. Content Type Journal Article Category Original paper in Philosophy of Science Pages 1-19 DOI 10.1007/s13194-011-0027-5 Authors James Justus, Philosophy Department, Florida State University and University of Sydney, Tallahassee, FL 32306, USA Journal European Journal for Philosophy of Science Online ISSN 1879-4920 Print ISSN 1879-4912. (shrink)