In this chapter, I examine Lewis's ideas about ontological innocence, ontological commitment and double-counting, in his discussion of composition as identity in Parts of Classes. I attempt to understand these primarily as epistemic or methodological claims: how far can we get down this route without adopting radical metaphysical theses about composition as identity?

This is a short response to Aaron Cotnoir's 'Composition as General Identity', in which I suggest some further applications of his ideas, and try to press the question of why we should think of his 'general identity relation' as a genuine identity relation.

A theme running through Katherine Hawley’s recent works on trust and trustworthiness is that thinking about the relations between these and Miranda Fricker’s notion of testimonial injustice offers a perspective from which we can see several limitations of Fricker’s own account of testimonial injustice. This paper clarifies the aspects of Fricker’s account that Hawley’s criticisms target, focusing on her objections to Fricker’s proposal that its primary harm involves a kind of epistemic objectification and her characterization of testimonial (...) injustice in terms of prejudicial credibility deficits. I also offer an assessment of the potency of Hawley’s objections, concluding that they do point to genuine limitations of Fricker’s account, but that we can appreciate Hawley’s points without adopting her trust-centric approach to testimonial injustice, or her specific commitment-based accounts of trust and trustworthiness. However, in the last section I examine the positive picture of testimonial injustice that emerges from Hawley’s discussion of unequally distributed obstacles to both being trustworthy and maintaining a reputation for trustworthy testimony in her recent book How To Be Trustworthy, considering how this picture contrasts with Fricker’s account and where it might have important affinities with other accounts in the literature. (shrink)

The cohabitation theory is a popular solution to the problem of personal fission. It affirms that all the people who result from fission were there cohabiting the pre-fission body all along. Adopting this solution is an uncontroversial move for four-dimensionalists, but is it open to three-dimensionalists too? Some have thought so, but Katherine Hawley, Mark Johnston, and Eric Olson have argued to the contrary. They claim three-dimensionalists simply cannot be cohabitation theorists. In this paper, I explain how they (...) can. (shrink)

When are we obligated to believe someone? To what extent are people authorities about their own experiences? What kind of harm might we enact when we doubt? Questions like these lie at the heart of many debates in social and feminist epistemology, and they’re the driving issue behind a key conceptual framework in these debates—gaslighting. But while the concept of gaslighting has provided fruitful insight, it's also proven somewhat difficult to adjudicate, and seems prone to over-application. In what follows, I (...) argue that Katherine Hawley's theory of trust can provide a useful alternative lens for looking at contested testimony. To do this, I focus on a particularly complex—but increasingly popular—application of gaslighting: the physician/patient relationship, and the idea of ‘medical gaslighting’. I argue that, even though patients can experience harm when they are disbelieved, there are nevertheless good reasons for physicians not to trust patients about at least some of their own narratives. (shrink)

This essay is dedicated to the memory of Katherine Hawley.1Bitcoin was invented to serve as a digital currency that demands no trust in financial institutions, such as commercial and central banks. This paper discusses metaphysical aspects of bitcoin, in particular the view that bitcoin is socially constructed, non-concrete, and genuinely exists. If bitcoin is socially constructed, then one may worry that this reintroduces trust in the communities responsible for the social construction. Although we may have to rely on (...) certain communities, I argue that social construction doesn’t imply a demand for trust because the relevant communities don’t take on any relevant commitments. Bitcoin is indeed trust-free. (shrink)

When philosophers consider factors compromising autonomy in consent, they often focus solely on the consent-giver’s agential capacities, overlooking the impact of the consent-receiver’s conduct on the consensual character of the activity. In this paper, I argue that valid consent requires justified trust in the consent-receiver to act only within the scope of consent. I call this the Trust Condition (TC), drawing on Katherine Hawley’s commitment account of trust. TC constitutes a belief that the consent-receiver is capable and willing (...) to act as we expect from them. If such trust is not warranted, I argue, consent lacks the appropriate normative grounds. After establishing TC, I explore its application in the sexual arena, asserting that due to the non-contractual dimensions of sexual activity — such as the dynamic nature of sexual desires and the absence of external factors effectively binding sexual partners to the terms of consent—trust is warranted in sexual consent by means of care. I define care as a special sensitivity and attention toward the partner’s will and discuss how this approach leads to safer intimate relationships in practice. (shrink)

Trust is commonly defined as a metaphysically-hybrid notion involving an attitude and an action. The action component of trust is defined as a special form of reliance in which the trustor has: (1) heightened expectations of their trustee; and (2) a disposition to justifiably feel betrayed if their trust is broken. The first aim of this paper is to reject the view that trust is a form of reliance. -/- The second aim of this paper is to develop and defend (...) a non-reliance-based variation of Katherine Hawley’s commitment trust account. Roughly, on my variant account, if X trusts Y to ϕ, then X has a belief with the following counterfactual as its content: ‘if I were to rely on Y to keep a commitment to ϕ, then I believe that Y would keep that commitment to ϕ.’ I defend this account against the objection that non-reliance accounts cannot explain the intuition that trust involves heightened expectations, and that it elicits justified betrayal when broken. I also respond to the argument that such accounts can’t provide adequate explanations of therapeutic trust, which is taken to be a counterexample of belief trust insofar as it describes instances where trustors trust trustees despite not believing that they are trustworthy. (shrink)

This paper falls into three parts. The first looks at wh-constructions, focussing on the so-called factual whs, ‘X knows where… ’, ‘when’, ‘who’, ‘what’ etc. I suggest, drawing on both linguistic considerations and evidence from developmental psychology, that these constructions take things as their objects, not propositions; and that this may be why they are learned before those taking sentential complements. The second part moves to the case of telling-wh: to constructions such as telling someone who is at the door. (...) This construction brings a very particular set of requirements, not just to tell the truth, but to tell all the relevant truths and nothing but. The third section, in a critical discussion of Katherine Hawley's work, argues that an account of trust and testimony focussing on the telling-wh construction brings better results than one focussed on the blander idea of assertion. (shrink)

In her paper "(White) Tyranny and the Democratic Value of Distrust," Meena Krishnamurthy argues that distrust has a political value that has often been overlooked by democratic theorists. She pursues this argument by developing an account of distrust from Martin Luther King Jr. and exploring the role that King's distrust played in the Black Civil Rights Movement. In this discussion note, I argue that an alternative account of distrust from recent work by Katherine Hawley can better capture distrust (...) 's democratic value, and moreover might reveal how that value is noninstrumental, in contrast with the contingent and instrumental value granted to distrust on Krishnamurthy's account. (shrink)

The Principle of the Identity of Indiscernibles , according to which two objects are identical if they share all the same properties, has come in for much criticism. Michael Della Rocca has recently defended PII on the grounds that it is needed to forestall the possibility that where there appears to be only one object present, there is actually a multiplicity of exactly-overlapping such objects. Katherine Hawley has criticized this approach for violating a plausible “ground rule” in applying (...) rules of indiscernibility to questions of identity: where there is putative duplication, it must be qualitatively significant. Hawley further suggests that with this rule in hand, one can tell the difference between the presence of one and two indiscernible objects without recourse to either PII or brute, nonqualitative individuation. In this paper, I critically examine Hawley’s contention and find that her appeal to “qualitatively significant duplication” fails since its application to distinct indiscernibles involves a difference that is primarily quantitative anyway. The upshot is a different proposed set of “ground rules” for applying the criterion of qualitative difference when seeking a grounding or explanation for distinctness and identity. (shrink)

An interview with Dr. Alaa Algargoosh, a research fellow at MIT Media Lab.

Feminist analyses of gender concepts must avoid the inclusion problem, the fault of marginalizing or excluding some prima facie women. Sally Haslanger’s ‘ameliorative’ analysis of gender concepts seeks to do so by defining woman by reference to subordination. I argue that Haslanger’s analysis problematically marginalizes trans women, thereby failing to avoid the inclusion problem. I propose an improved ameliorative analysis that ensures the inclusion of trans women. This analysis yields ‘twin’ target concepts of woman, one concerning gender as class and (...) the other concerning gender as identity, both of which I hold to be equally necessary for feminist aims. (shrink)

The best arguments for the 1/3 answer to the Sleeping Beauty problem all require that when Beauty awakes on Monday she should be uncertain what day it is. I argue that this claim should be rejected, thereby clearing the way to accept the 1/2 solution.

Some language encourages essentialist thinking. While philosophers have largely focused on generics and essentialism, I argue that nouns as a category are poised to refer to kinds and to promote representational essentializing. Our psychological propensity to essentialize when nouns are used reveals a limitation for anti-essentialist ameliorative projects. Even ameliorated nouns can continue to underpin essentialist thinking. I conclude by arguing that representational essentialism does not doom anti-essentialist ameliorative projects. Rather it reveals that would-be ameliorators ought to attend to the (...) propensities for our representational devices to essentialize and to the complex relationship between essentialism and prejudice. (shrink)

In our interactions with science, we are often vulnerable; we do not have complete control of the situation and there is a risk that we, or those we love, might be harmed. This is not an emotionall...

Resolving religious disagreements is difficult, for beliefs about religion tend to come with strong biases against other views and the people who hold them. Evidence can help, but there is no agreed-upon policy for weighting it, and moreover bias affects the content of our evidence itself. Another complicating factor is that some biases are reliable and others unreliable. What we need is an evidence-weighting policy geared toward negotiating the effects of bias. I consider three evidence-weighting policies in the philosophy of (...) religion and advocate one of them as the best for promoting the resolution of religious disagreements. (shrink)

What is epistemic self-trust? There is a tension in the way in which prominent accounts answer this question. Many construe epistemic trust in oneself as no more than reliance on our sub-personal cognitive faculties. Yet many accounts – often the same ones – construe epistemic trust in others as a normatively laden attitude directed at persons whom we expect to care about our epistemic needs. Is epistemic self-trust really so different from epistemic trust in others? I argue that it is (...) not. We certainly do rely on our cognitive faculties to achieve epistemic ends; but I argue that we also have the normatively rich sort of epistemic trust in ourselves. Moreover, there is a theoretical need for this normatively rich notion of epistemic self-trust: positing it yields the best account of how we secure important epistemic goods, including knowledge and recognition as knowers. I argue this by giving an account of epistemic trust in others and showing that it can be generalized to epistemic trust in oneself. (shrink)

Although the principle of fair subject selection is a widely recognized requirement of ethical clinical research, it often yields conflicting imperatives, thus raising major ethical dilemmas regarding participant selection. In this paper, we diagnose the source of this problem, arguing that the principle of fair subject selection is best understood as a bundle of four distinct sub-principles, each with normative force and each yielding distinct imperatives: (1) fair inclusion; (2) fair burden sharing; (3) fair opportunity; and (4) fair distribution of (...) third-party risks. We first map out these distinct sub-principles, and then identify the ways in which they yield conflicting imperatives for the design of inclusion and exclusion criteria, and the recruitment of participants. We then offer guidance for how decision makers should navigate these conflicting imperatives to ensure that participants are selected fairly. (shrink)

The main claim of this essay is that knowledge is no more
valuable than lasting true belief.
This claim is surprising. Doesn't knowledge have a unique
and special value? If the main claim is correct and if, as it seems,
knowledge is not lasting true belief, then knowledge does not have a unique value:
in whatever way knowledge is valuable, lasting true belief is just as valuable.
However, this result does not show that knowledge is worthless, nor does it undermine
our knowledge gathering practices. There (...) is, rather, a positive philosophical payoff:
skepticism about knowledge is defused. Assuming one can have lasting true belief,
then even if one cannot have knowledge, one can have something just as valuable.
. (shrink)

Fear generalisation is a psychological phenomenon that occurs when fear that is elicited in response to a frightening stimulus spreads to similar or related stimuli. The practical harms of pathological fear generalisation related to trauma are well-documented, but little or no attention has been given so far to its epistemic harms. This paper fills this gap in the literature. It shows how the psychological phenomenon, when it becomes pathological, substantially curbs the epistemic agency of those who experience the fear that (...) generalizes, limiting their ability to respond to evidence, and substantially limiting their epistemic horizons. It is argued that when these epistemic harms are caused by wrongful actions and decisions of individuals or institutions, because the fear is elicited in response to a traumatic experience inflicted by them, the harms should be considered epistemic wrongs. The epistemic wrongs are closely akin to agential epistemic injustice, a variety of distributive epistemic injustice, and sometimes also involve epistemic exclusion. The paper thereby identifies a previously underexplored psychological mechanism that can be a vehicle through which both individuals and institutions can epistemically wrong others. The argument has implications for how both epistemic wrongs and epistemic injustice should be conceived, suggesting that both can occur without being caused by primarily epistemic flaws or errors, or a bad epistemic character. Finally, it highlights the advantage of taking a victim-centred approach to understanding epistemic harm. (shrink)

Cover Philosophical Mechanics in the Age of Reason Katherine Brading and Marius Stan Description From pebbles to planets, tigers to tables, pine trees to people; animate and inanimate, natural and artificial; bodies are everywhere. Bodies populate the world, acting and interacting with one another, and they are the subject-matter of Newton's laws of motion. But what is a body? And how can we know how they behave? In Philosophical Mechanics in the Age of Reason, Katherine Brading and Marius (...) Stan examine the struggle for a theory of bodies. -/- At the beginning of the 18th century, physics was the branch of philosophy that studied bodies in general. Its primary task was to provide a qualitative account of the nature of bodies, including their essential properties, causal powers, and generic behaviors. Pursued by a variety of figures both canonical (from Leibniz to Kant) and less familiar (from Du Châtelet and Euler to d'Alembert and Lagrange), this proved a difficult task. At stake were the appropriate epistemologies and methods for theorizing about the natural world. Solutions demanded the combined resources of philosophy, physics, and mechanics: what Brading and Stan call a “philosophical mechanics.” -/- Brading and Stan analyze a century of widespread, concerted efforts to solve “the problem of bodies,” they examine the consequences of the many failures, both for the problem itself and for philosophy more generally. They reveal relationships among disparate themes of 18th century physics and philosophy, from the nature of matter to the motion of a vibrating string; causation to the principle of least action; and the role of subtle matter in collision theory to analytic mechanics. All of these, Brading and Stan argue, are related to the eventual emergence of physics as an independent discipline, autonomous from philosophy, more than a century after Newton's Principia. This book provides a new framing of natural philosophy and its transformations in the Enlightenment; and it proposes an account of how physics and philosophy evolved into distinct fields of inquiry. (shrink)

Findings from the cognitive sciences suggest that the cognitive mechanisms responsible for some memory errors are adaptive, bringing benefits to the organism. In this paper we argue that the same cognitive mechanisms also bring a suite of significant epistemic benefits, increasing the chance of an agent obtaining epistemic goods like true belief and knowledge. This result provides a significant challenge to the folk conception of memory beliefs that are false, according to which they are a sign of cognitive frailty, indicating (...) that a person is less reliable than others or their former self. Evidence of memory errors can undermine a person’s view of themselves as a competent epistemic agent, but we show that false memory beliefs can be the result of the ordinary operation of cognitive mechanisms found across the species, which bring substantial epistemic benefits. This challenge to the folk conception is not adequately captured by existing epistemological theories. However, it can be captured by the notion of epistemic innocence, which has previously been deployed to highlight how beliefs which have epistemic costs can also bring significant epistemic benefits. We therefore argue that the notion of epistemic innocence should be expanded so that it applies not just to beliefs but also to cognitive mechanisms. (shrink)

Where there is trust, there is also vulnerability, and vulnerability can be exploited. Epistemic trust is no exception. This chapter maps the phenomenon of the exploitation of epistemic trust. I start with a discussion of how trust in general can be exploited; a key observation is that trust incurs vulnerabilities not just for the party doing the trusting, but also for the trustee (after all, trust can be burdensome), so either party can exploit the other. I apply these considerations to (...) epistemic trust, specifically in testimonial relationships. There, we standardly think of a hearer trusting a speaker. But we miss an important aspect of this relationship unless we consider too that the speaker standardly trusts the hearer. Given this mutual trust, and given that both trustees and trusters can exploit each other, we have four possibilities for exploitation in epistemic-trust relationships: a speaker exploiting a hearer (a) by accepting his trust or (b) by imposing her trust on him, and a hearer exploiting a speaker (c) by accepting her trust or (d) by imposing his trust on her. One result is that you do not need to betray someone to exploit him – you can exploit him just as easily by doing what he trusts you for. (shrink)

Scientific researchers welcome disagreement as a way of furthering epistemic aims. Religious communities, by contrast, tend to regard it as a potential threat to their beliefs. But I argue that religious disagreement can help achieve religious epistemic aims. I do not argue this by comparing science and religion, however. For scientific hypotheses are ideally held with a scholarly neutrality, and my aim is to persuade those who arecommittedto religious beliefs that religious disagreement can be epistemically beneficial for them too.

In this chapter I identify a phenomenon that is closely allied to testimonial injustice: mnemonic injustice. Mnemonic injustice occurs when stereotypes shape memory and jointly epistemic and practical harms that constitute injustice ensue. I argue that just as people can achieve testimonial justice by combatting the negative effects of stereotypes on the process of testimonial exchange, there are ways that people can achieve mnemonic justice by addressing the impact of stereotypes on memory. It is shown that mnemonic justice, like testimonial (...) justice, can involve personal, interpersonal and structural change. It is argued that testimonial injustice and mnemonic injustice should be treated on a par, with those concerned with reducing epistemic and practical injustices driven to tackle each. (shrink)

If you love someone, is it good to believe better of her than epistemic norms allow? The partiality view says that it is: love, on this view, issues norms of belief that clash with epistemic norms. The partiality view is supposedly supported by an analogy between beliefs and actions, by the phenomenology of love, and by the idea that love commits us to the loved one’s good character. I argue that the partiality view is false, and defend what I call (...) the epistemic view. On the epistemic view, love also issues norms of belief. But these say simply that you should adhere to epistemic norms in forming and maintaining beliefs about loved ones. I offer two arguments for the epistemic view. The first appeals to the emotional responses of love, which, when sensitive to what the loved one is really like, can make love great and be morally transformative. The second is a new argument for why caring for a loved one requires true beliefs about him. We see that there may be some boundaries, such as stuffy traditions, that love is right to defy, but that epistemic boundaries are not among them. (shrink)

I argue that faith is a type of trust. It is also part of a relationship in which both parties are called on to be faithful, where faithfulness is a type of trustworthiness. What distinguishes faith relationships from trust relationships is that both parties value the faith relationship intrinsically. I discuss how faith on this account can, and cannot, be rational when it goes beyond a person’s evidence. It turns out that faith has the same rationality conditions as trust, differing (...) from it only in the cases that fix our intuitions. (shrink)

Technology and Artificial Intelligence, both today and in the near future, are dominated by automated algorithms that combine optimization with models based on the human brain to learn, predict, and even influence the large-scale behavior of human users. Such applications can be understood to be outgrowths of historical trends in industry and academia, yet have far-reaching and even unintended consequences for social and political life around the world. Countries in different parts of the world take different regulatory views for the (...) role and protection of user data, and this will in turn determine the course of development for technology and AI in the near future. (shrink)

Appeals to intersectionality serve to remind us that social categories like race and gender cannot be adequately understood independently from each other. But what, exactly, is the intersectional thesis a thesis about? Answers to this question are remarkably diverse. Intersectionality is variously understood as a claim about the nature of social kinds, oppression, or experience ; about the limits of antidiscrimination law or identity politics ; or about the importance of fuzzy sets, multifactor analysis, or causal modeling in social science.

Of primary importance in formulating a response to the increasing prevalence and power of artificial intelligence (AI) applications in society are questions of ontology. Questions such as: What “are” these systems? How are they to be regarded? How does an algorithm come to be regarded as an agent? We discuss three factors which hinder discussion and obscure attempts to form a clear ontology of AI: (1) the various and evolving definitions of AI, (2) the tendency for pre-existing technologies to be (...) assimilated and regarded as “normal,” and (3) the tendency of human beings to anthropomorphize. This list is not intended as exhaustive, nor is it seen to preclude entirely a clear ontology, however, these challenges are a necessary set of topics for consideration. Each of these factors is seen to present a 'moving target' for discussion, which poses a challenge for both technical specialists and non-practitioners of AI systems development (e.g., philosophers and theologians) to speak meaningfully given that the corpus of AI structures and capabilities evolves at a rapid pace. Finally, we present avenues for moving forward, including opportunities for collaborative synthesis for scholars in philosophy and science. (shrink)

I give an overview of the trust literature and then of six central issues concerning epistemic trust. The survey of trust zeroes in on the kinds of expectations that trust involves, trust’s characteristic psychology, and what makes trust rational. The discussion of epistemic trust focuses on its role in testimony, the epistemic goods that we trust for, the significance of epistemic trust in contrast to reliance, what makes epistemic trust rational, and epistemic self-trust.

We start with an observation about implicit quantifier domain restriction: certain implicit restrictions (e.g., restricting objects by location and time) appear to be more natural and widely available than others (e.g., restricting objects by color, aesthetic, or historical properties). Our aim is to explain why this is. That is, we aim to explain why some implicit domain restriction possibilities are available by default. We argue that, regardless of their other explanatory virtues, extant pragmatic and metasemantic frameworks leave this question unanswered. (...) We then motivate a partially nativist account of domain restriction that involves a minimal view of joint planning around broad shared goals about navigating and influencing our environments augmented with cognitive heuristics that facilitate these. Finally, we sketch how the view can be extended to account for the ways non-default restriction possibilities become available when conversationalists have shared idiosyncratic goals. (shrink)

Faith is often regarded as having a fraught relationship with evidence. Lara Buchak even argues that it entails foregoing evidence, at least when this evidence would influence your decision to act on the proposition in which you have faith. I present a counterexample inspired by the book of Job, in which seeking evidence for the sake of deciding whether to worship God is not only compatible with faith, but is in fact an expression of great faith. One might still think (...) that foregoing evidence may make faith more praiseworthy than otherwise. But I argue against this claim too, once more drawing on Job. A faith that expresses itself by a search for evidence can be more praiseworthy than a faith that sits passively in the face of epistemic adversity. (shrink)

Religious communities often discourage disagreement with religious authorities, on the grounds that allowing it would be epistemically detrimental. I argue that this attitude is mistaken, because any social position in a community—including religious authority—comes with epistemic advantages as well as epistemic limitations. I argue that religious communities stand to benefit epistemically by engaging in disagreement with people occupying other social positions. I focus on those at the community’s margins and argue that religious marginalization is apt to yield religiously important insights; (...) so their disagreement with religious authorities should be encouraged. (shrink)

Ontology is the philosophical discipline which aims to understand how things in the world are divided into categories and how these categories are related together. This is exactly what information scientists aim for in creating structured, automated representations, called 'ontologies,' for managing information in fields such as science, government, industry, and healthcare. Currently, these systems are designed in a variety of different ways, so they cannot share data with one another. They are often idiosyncratically structured, accessible only to those who (...) created them, and unable to serve as inputs for automated reasoning. This volume shows, in a nontechnical way and using examples from medicine and biology, how the rigorous application of theories and insights from philosophical ontology can improve the ontologies upon which information management depends. (shrink)

Presented at Philosophy Across Disciplines Conference 2021, Newcastle University. -/- As noted by philosopher Robert Pasnau, “our standard view of sound is incoherent” at best. A quick perusal of how we discuss and represent sound in our day-to-day language readily highlights a number of inconsistencies. Sound might be described roughly as emanating from the location of its material source (the ‘crack of the snare drum over there’ distal theory), as a disruption somewhere in the space in-between the sounding object and (...) the listener (the ‘longitudinal compression waves in the air’ medial theory), located with the hearer (the ‘inner sensations’ proximal theory), or perhaps as devoid of spatial characteristics at all (aspatial theory). Beyond these topographic ruminations on the location of sounds, even deeper disagreements arise around just what sorts of things sounds are. A broad array of theories treat sounds as events, as object-like particulars that travel through space, as properties of their sounding objects, etc.—with many subtle ontological variations springing up along the way. The philosophical plot further thickens as we expand from defining the ontology and spatial position of simple primary sounds through to the phenomenon of echoes, with certain theories arguably faring better than others. We’ll focus here on Casey O’Callaghan’s formulation of sounds as disturbance events which bind primary sounds and their echoes together as one. In short, the claim that echoes are identical to their associated primary sound and are not distinct sounds in their own right. Described as the ‘Primary Sound Account of Echoes’ (‘PSAE’) in Gregory Fowler’s “Against the Primary Sound Account of Echoes,” the intricacies of this particular aspect of O’Callaghan’s theory of a primary sound’s connection to its echo bears greatly upon the workability of distal theories of sound in general. What I seek to achieve in this presentation is to illustrate how O’Callaghan’s PSAE fails when subjected to increased scrutiny across a broader range of echo scenarios, which in turn presents a significant issue for proponents of distal theories of sound. (shrink)

Identity politics has been critiqued in various ways. One central problem—the Reinforcement Problem—claims that identity politics reinforces groups rooted in oppression thereby undermining its own liberatory aims. Here I consider two versions of the problem—one psychological and one metaphysical. I defang the first by drawing on work in social psychology. I then argue that careful consideration of the metaphysics of social groups and of the practice of identity politics provides resources to dissolve the second version. Identity politics involves the creation (...) or transformation of groups in ways that do not succumb to the metaphysical Reinforcement Problem. (shrink)

Epistemic analyses of stereotyping describe how they lead to misperceptions and misunderstandings of social actors and events. The analyses have tended so far to focus on how people acquire stereotypes and/or how the stereotypes lead to distorted perceptions of the evidence that is available about individuals. In this chapter, I focus instead on how the stereotypes can generate misleading evidence by influencing the policy preferences of people who harbour the biases. My case study is stereotypes that relate to people living (...) in poverty. I show how these stereotypes influence policy choices in ways that generate misleading evidence about people living in poverty. I argue that the stereotypes generate the misleading evidence by supporting policies that restrict the agency of the people in poverty. In generating this misleading evidence, the stereotypes place additional constraints on the epistemic agency of everyone, making it harder for anyone, including those who do and those who do not endorse the stereotypes, to gain true beliefs about people living in poverty. Going forward, I conclude, adequate epistemic analyses of stereotyping ought to be more expansive, acknowledging both the way that stereotypes generate misleading evidence by constraining the agency of those stereotyped, and how we can all thereby be epistemically constrained by the stereotypes harboured by others. (shrink)

In a fallen world fraught with evidence against religious beliefs, it is tempting to think that, on the assumption that those beliefs are true, the best way to protect them is to hold them dogmatically. Dogmatic belief, which is highly confident and resistant to counterevidence, may fail to exhibit epistemic virtues such as humility and may instead manifest epistemic vices such as arrogance or servility, but if this is the price of secure belief in religious truths, so be it. I (...) argue, however, that even in a world full of misleading evidence against true religious beliefs, cultivating epistemic humility is the better way to achieve believers’ epistemic aims. The reason is that dogmatic belief courts certain epistemic dangers, including to the true religious beliefs themselves, whereas epistemic humility empowers believers to counter them. (shrink)

Gatekeeping, or determining membership of your group, is crucial to science: the moniker ‘scientific’ is a stamp of epistemic quality or even authority. But gatekeeping in science is fraught with dangers. Gatekeepers must exclude bad science, science fraud and pseudoscience, while including the disagreeing viewpoints on which science thrives. This is a difficult tightrope, not least because gatekeeping is a human matter and can be influenced by biases such as groupthink. After spelling out these general tensions around gatekeeping in science, (...) we shed light on them with a case study from psychology. This concerns whether academic psychologists rightly or wrongly classify the applied-psychology framework of NLP (‘neuro-linguistic programming’) as unscientific and even pseudoscientific. This example of gatekeeping is particularly instructive because both the NLP community and the psychology community, we argue, make legitimate but also illegitimate moves. This case gives rise to several general insights about gatekeeping in science more generally. (shrink)

Wir leben in einem Zeitalter der religiösen Vielfalt. Es gibt viele unterschiedliche und scheinbar inkompatible religiöse und säkulare Glaubensformen, die einander mit einer erstaunlichen Intensität und Geschwindigkeit dank Globalisierung und sozialen Medien begegnen. Damit wächst die Einsicht, dass das eigene Überzeugungssystem nicht mehr einfach als gegeben und plausibel anzunehmen ist. Aufgrund dieser neuen Entwicklungen haben sich in den letzten Jahren intensive philosophische Diskussionen ergeben.

Experimental philosophy (x-phi) is all the rage. But shouldn't all philosophy be experimental? Jeff Hawley looks at the views of three philosophers on the role and value of x-phi. This month’s PhilosophyNews 'WHiP: The Philosophers' focuses on a chapter from The Compact Compendium of Experimental Philosophy edited by A. Bauer and S. Kornmesser (forthcoming). 'All in the Family: The History and Philosophy of Experimental Philosophy' by Justin Sytsma, Joseph Ulatowski, and Chad Gonnerman digs into the history of various philosophers (...) who have argued for the need to go beyond the tradition methods of the ‘armchair’ philosopher and include empirical research into the mix. (shrink)

Cooperation has been analyzed primarily in the context of theories of collective intentionality. These discussions have primarily focused on interactions between pairs or small groups of agents who know one another personally. Cooperative game theory has also been used to argue for a form of cooperation in large unorganized groups. Here I consider a form of minimal cooperation that can arise among members of potentially large organized groups (e.g., corporate teams, committees, governmental bodies). I argue that members of organized groups (...) can be minimally cooperative in virtue of playing roles in an organizational structure and having a common goal. The minimal form of cooperation I argue for is not grounded in collective intentions involving symmetric mental states, special collective intentional modes, or joint commitments. More generally, I show how considering minimal cooperation in the context of organized groups provides an opportunity to reevaluate the extent to which the social world and social phenomena depend on internalist mental factors (e.g., intentions, beliefs) and externalist non-mental factors (e.g., documents, laws, job descriptions). The view of minimal cooperation among members of organized groups I offer provides support for an externalist rather than internalist theory of at least one social phenomenon. (shrink)

Some religious communities argue that public policy is best decided by their own members, on the grounds that collaborating with those reasoning from secular or “worldly” perspectives will only foment error about how society should be run. But I argue that epistemology instead recommends fostering disagreement among a plurality of religious and secular worldviews. Inter-worldview disagreement over public policy can challenge our unquestioned assumptions, deliver evidence we would likely have missed, and expose us to new epistemic alternatives; when done respectfully, (...) it can also combat epistemically problematic biases and groupthink. I address two objections that members of a politically active religious community might raise: one that inter-worldview disagreement about public policy is not needed because one’s own beliefs are already true, and another that it is not needed because one’s own beliefforming processes are divinely guided. (shrink)

This paper focuses on how experiences of trauma can lead to generalized fear of people, objects and places that are similar or contextually or conceptually related to those that produced the initial fear, causing epistemic, affective, and practical harms to those who are unduly feared and those who are intimates of the victim of trauma. We argue that cases of fear generalization that bring harm to other people constitute examples of injustice closely akin to testimonial injustice, specifically, mnemonic injustice. Mnemonic (...) injustice is a label that has been introduced to capture how injustice can occur via the operation of human memory systems when stereotypes shape what is remembered. Here we argue that injustices can also occur via memory systems when trauma leads to a generalized fear. We also argue that this calls for a reformulation of the notion of mnemonic injustice. (shrink)

Question: Do clinicians providing abortion practicing in states that restrict abortion experience more moral distress than those practicing in states that protect abortion? -/- Findings: In this national, purposive survey study of 310 clinicians providing abortion, moral distress was elevated among all clinicians, with those practicing in restrictive states reporting higher levels of moral distress compared with those practicing in protective states. -/- Meaning: The findings suggest that structural changes addressing bans on necessary health care, such as federal protection for (...) abortion, are needed at institutional, state, and federal policy levels to address clinician moral distress. (shrink)