On the Nature of Intellectual Vice (original) (raw)
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The Monist, 2016
Vice epistemology is the philosophical study of the nature, identity, and epistemological significance of intellectual vices. Such vices include gullibility, dogmatism, prejudice, closed-mindedness, and negligence. These are intellectual character vices, that is, intellectual vices that are also character traits. I ask how the notion of an intellectual character vice should be understood, whether such vices exist, and how they might be epistemologically significant. The proposal is that intellectual character vices are intellectual character traits that impede effective and responsible inquiry. I argue that situationist critiques of virtue epistemology pose no significant threat to this proposal. Studies by social psychologists of belief in conspiracy theories suggest that it is sometimes appropriate to explain questionable beliefs by reference to intellectual character vices. Neither 'regulative' nor 'analytic' epistemology has any good reason to question the epistemological significance of such vices.
Some Vices of Vice Epistemology
The actual or potential epistemic vices of a given discipline or field of study are its disciplinary vices. This paper identifies three actual or potential disciplinary vices of vice epistemology
Vice epistemology is the philosophical study of the nature, identity, and epistemological significance of intellectual vices. Such vices include gullibility, dogmatism, prejudice, closedmindedness, and negligence. These are intellectual character vices, that is, intellectual vices that are also character traits. I ask how the notion of an intellectual character vice should be understood, whether such vices exist, and how they might be epistemologically significant.
Self ignorance and the Self elusive Nature of Intellectual Vices
The aim of this paper will be to deepen Cassam’s vice epistemology by making a case for the fundamental role of self-ignorance in intellectual character vices through an analysis of their self-disguising nature for epistemically conscientious agents. More precisely, I will show that intellectual character vices are thus rooted in, or maintain themselves through, the agent’s self-ignorance, and consequently that self-knowledge is key in identifying these vices of conscientious agents in order for them to change their vicious habits of thought and inquiry.
Vice Epistemology (Open Acess published version)
Vice epistemology is the philosophical study of the nature, identity, and epistemologi-cal significance of intellectual vices. Such vices include gullibility, dogmatism, prejudice, closed-mindedness, and negligence. These are intellectual character vices, that is, intellectual vices that are also character traits. I ask how the notion of an intellectual character vice should be understood, whether such vices exist, and how they might be epistemologically significant. The proposal is that intellectual character vices are intellectual character traits that impede effective and responsible inquiry. I argue that situa-tionist critiques of virtue epistemology pose no significant threat to this proposal. Studies by social psychologists of belief in conspiracy theories suggest that it is sometimes appropriate to explain questionable beliefs by reference to intellectual character vices. Neither 'regulative' nor 'analytic' epistemology has any good reason to question the epistemological significance of such vices.
Epistemic Vice and Epistemic Nudging: A Solution?
pistemic Paternalism: Conceptions, Justifications and Implications (Collective Studies in Knowledge and Society). pp. 249-261., 2020
‘Bad’ epistemic behaviour is unfortunately commonplace. Take, for example, those who believe in conspiracy theories, trust untrustworthy news sites or refuse to take seriously the opinion of their epistemic peers. Sometimes this kind of behaviour is sporadic or “out of character”; however, more concerning are those cases that display deeply embedded character traits, attitudes and thinking styles (Cassam 2016). When this is the case, these character traits, attitudes and thinking styles are identified by vice epistemologists as epistemic or intellectual vices. Considering that these vices often block or subvert the acquisition of epistemic goods such as knowledge or truth, it is important for epistemologists to understand how these kinds of traits can be most effectively mitigated. One currently unexplored way in which we might go about doing so is by employing epistemically paternalistic strategies, particularly the strategy of “epistemic nudging” (here on EN)—the practice of altering an agent’s decision-making capacities toward a desired outcome (Thaler and Sunstein 2009). By bringing together two underexplored areas of epistemology yet to be discussed in connection to one another, this chapter will examine whether epistemic nudging can be employed as a successful practice to combat our epistemic vices. Despite prima facie appeal, I will argue that epistemic nudging at the very best amounts to a superficial and short-lived way of addressing epistemic vices. Additionally, I argue that the practice of EN can often lead to the creation of further vices, specifically the vice of epistemic laziness, as identified by Ian Kidd (2017).
Synthese
The epistemic virtues and vices are typically defined in terms of effects or motivations related to the epistemic states of their possessors. However, philosophers have recently begun to consider other-regarding epistemic virtues, traits oriented toward the epistemic flourishing of others. In a similar vein, this paper discusses outward-facing epistemic vices, properties oriented toward the epistemic languishing of others. I argue for the existence of both reliabilist and responsibilist outward-facing vices, and illustrate how such vices negatively bear on the epistemic prospects of others. I pay special attention to how outward-facing epistemic vices may manifest in online activities that promote the epistemic languishing of others by negatively influencing the online epistemic environment.
Virtue Epistemologies and Epistemic Vice
ATHENS JOURNAL OF HUMANITIES & ARTS, 2014
While virtue epistemologists agree that knowledge consists in having beliefs appropriately formed in accordance with epistemic virtue, they disagree regarding what constitutes an epistemic virtue. Some take epistemic virtue to be a character trait. Others take epistemic virtues to be stable naturalistic dispositions which reliably produce true beliefs. There are also other virtue epistemologists who combine character traits and stable naturalistic dispositions into a "mixed" theory. All three focus exclusively on epistemic virtues, traits that lead cognizers to truth. But, the topic of epistemic vice is typically ignored. In this paper after arguing for the importance of accounting for epistemic vice, I consider dual systems theory, drawing a parallel with Ernest Sosa's distinction between two kinds of knowledge. I argue that information supporting dual systems theory helps explain two different kinds of epistemic vice. After pointing out important advantages for including both kinds of vice in virtue epistemology and showing how virtue epistemologies can be modified to accommodate epistemic vice, I conclude by suggesting that consideration of epistemic vice favors mixed theories of virtue epistemology.
Athens Journal of Humanities and Arts Virtue Epistemologies and Epistemic Vice
2020
While virtue epistemologists agree that knowledge consists in having beliefs appropriately formed in accordance with epistemic virtue, they disagree regarding what constitutes an epistemic virtue. Some take epistemic virtue to be a character trait. Others take epistemic virtues to be stable naturalistic dispositions which reliably produce true beliefs. There are also other virtue epistemologists who combine character traits and stable naturalistic dispositions into a "mixed" theory. All three focus exclusively on epistemic virtues, traits that lead cognizers to truth. But, the topic of epistemic vice is typically ignored. In this paper after arguing for the importance of accounting for epistemic vice, I consider dual systems theory, drawing a parallel with Ernest Sosa's distinction between two kinds of knowledge. I argue that information supporting dual systems theory helps explain two different kinds of epistemic vice. After pointing out important advantages for including both kinds of vice in virtue epistemology and showing how virtue epistemologies can be modified to accommodate epistemic vice, I conclude by suggesting that consideration of epistemic vice favors mixed theories of virtue epistemology.