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Gives an extended argument for epistemic authority from the implications of reflective self-consciousness. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. The book argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modelled on the well-known principles of authority of Joseph Raz. Some of these authorities can be in the moral and religious domains. The book investigates the way the problem of disagreement between communities or between the self and others is a conflict within self-trust, and argue against communal self-reliance on the same grounds as the book uses in arguing against individual self-reliance. The book explains how any change in belief is justified--by the conscientious judgment that the change will survive future conscientious self-reflection. The book concludes with an account of autonomy. -- Información de la editorial.
Inter- and supranational courts derive their legitimacy partly from an institutional comparison: judges' legal expertise and the quality of judicial procedures justify a court's claim to authority towards other branches of government and other courts with overlapping jurisdiction. To provide a benchmark for assessing judicial outcomes that is compatible with democratic commitments, Johann Laux suggests a new normative category, Public Epistemic Authority (PEA). It builds on the mechanisms behind theories of collective intelligence and empirical research on judicial decision-making. PEA tracks judges' collective ability to reliably identify breaches of law. It focuses on cognitive tasks in adjudication. The author applies PEA to the Court of Justice of the European Union and offers suggestions for improving its institutional design.
The role of science in policymaking has gained unprecedented stature in the United States, raising questions about the place of science and scientific expertise in the democratic process. Some scientists have been given considerable epistemic authority in shaping policy on issues of great moral and cultural significance, and the politicizing of these issues has become highly contentious. Since World War II, most philosophers of science have purported the concept that science should be "value-free." In Science, Policy and the Value-Free Ideal, Heather E. Douglas argues that such an ideal is neither adequate nor desirable for science. She contends that the moral responsibilities of scientists require the consideration of values even at the heart of science. She lobbies for a new ideal in which values serve an essential function throughout scientific inquiry, but where the role values play is constrained at key points, thus protecting the integrity and objectivity of science. In this vein, Douglas outlines a system for the application of values to guide scientists through points of uncertainty fraught with moral valence.Following a philosophical analysis of the historical background of science advising and the value-free ideal, Douglas defines how values should-and should not-function in science. She discusses the distinctive direct and indirect roles for values in reasoning, and outlines seven senses of objectivity, showing how each can be employed to determine the reliability of scientific claims. Douglas then uses these philosophical insights to clarify the distinction between junk science and sound science to be used in policymaking. In conclusion, she calls for greater openness on the values utilized in policymaking, and more public participation in the policymaking process, by suggesting various models for effective use of both the public and experts in key risk assessments.
Social epistemology has been flourishing in recent years, expanding and making connections with political philosophy, virtue epistemology, philosophy of science, and feminist philosophy. The philosophy of the social world too is flourishing, with burgeoning work in the metaphysics of the social world, collective responsibility, group action, and group belief. The new philosophical vista now more clearly presenting itself is collective epistemology--the epistemology of groups and institutions. Groups engage in epistemic activity all the time--whether it be the active collective inquiry of scientific research groups or crime detection units, or the evidential deliberations of tribunals and juries, or the informational efforts of the voting population in general--and yet in philosophy there is still relatively little epistemology of groups to help explore these epistemic practices and their various dimensions of social and philosophical significance. The aim of this book is to address this lack, by presenting original essays in the field of collective epistemology, exploring these regions of epistemic practice and their significance for Epistemology, Political Philosophy, Ethics, and the Philosophy of Science.
The book explores the latest debates in the field of social epistemology, concerning epistemic justification of democracy. On the one side, we find those who support a standard approach, assuming that democratic legitimacy must be grounded on the production of epistemically high-quality decisions (true, truth-sensitive, truth-conductive, correct, justified, rational, epistemically responsible and so on). On the other side, there are those who don’t deem epistemic justification as either necessary or conducive to democratic legitimacy, and those who accept the necessity of the epistemic justification of democracy while rejecting its reduction to the production of true or justified decisions. Fundamentally, this range of positions is highly influenced by their respective stances regarding the status of experts within the democratic decision-making process. This book offers both a unique perspective on this debate and registers the challenge of a new discipline of applied, ‘real world’ epistemology.
As political discourse had been saturated with the ideas of "post-truth", "fake news", "epistemic bubbles", and "truth decay", it was no surprise that in 2017 The New Scientist declared: "Philosophers of knowledge, your time has come." Political epistemology has old roots, but is now one of the most rapidly growing and important areas of philosophy. The Routledge Handbook of Political Epistemology is an outstanding reference source to this exciting field, and the first collection of its kind. Comprising 41 chapters by an international team of contributors, it is divided into seven parts: Politics and truth: historical and contemporary perspectives Political disagreement and polarization Fake news, propaganda, and misinformation Ignorance and irrationality in politics Epistemic virtues and vices in politics Democracy and epistemology Trust, expertise, and doubt. Within these sections crucial issues and debates are examined, including: post-truth, disagreement and relativism, epistemic networks, fake news, echo chambers, propaganda, ignorance, irrationality, political polarization, virtues and vices in public debate, epistocracy, expertise, misinformation, trust, and digital democracy, as well as the views of Plato, Aristotle, Mòzǐ, medieval Islamic philosophers, Mill, Arendt, and Rawls on truth and politics. The Routledge Handbook of Political Epistemology is essential reading for those studying political philosophy, applied and social epistemology, and politics. It is also a valuable resource for those in related disciplines such as international relations, law, political psychology, political science, communication studies, and journalism.
Marková offers a dialogical perspective to problems in daily life and professional practices involving communication, care, and therapy.
This collection showcases the most influential published essays by philosopher Linda Trinkaus Zagzebski. One of the most distinguished thinkers working in epistemology today, particularly where the theory of knowledge meets ethics and the philosophy of religion, Zagzebski is well-known for broadening epistemology and refocusing it on epistemic virtue and epistemic value. Her work has greatly influenced the trajectory of contemporary epistemology, opening up new fields in analytic epistemology. The papers collected here are organized into six sections to underline the scope of her impact on six key subject areas of epistemology: (1) knowledge and understanding, (2) intellectual virtue, (3) epistemic value, (4) virtue in religious epistemology, (5) intellectual autonomy and authority, and (6) skepticism and the Gettier problem.
Advances in Experimental Social Psychology continues to be one of the most sought after and most often cited series in this field. Containing contributions of major empirical and theoretical interest, this series represents the best and the brightest in new research, theory, and practice in social psychology.
Authority is something we experience every day, but is it necessary? Many think that it is not, and that it exists only as a remedy for some defect in us. Victor Lee Austin sets about exploring the higher and nobler functions of authority, and in doing so reveals its human importance as more than simply a provision for human inadequacies. A significant contribution to Christian anthropology, the book illuminates an indispensable feature of human sociality: the need for, and the good provided by, authority. In enabling us to do more complex activities, to gain and communicate understanding of the world around us and to flourish in political communities, authority ultimately leads us to enjoy God. Victor Lee Austin makes a unique contribution to political theology by deliberating the ways that authority functions both socially and epistemologically. The field of ecclesiology is also enriched by the book's discussion of authority as at once necessary and fallible. Those interested in the work of Michael Polanyi, Yves Simon, or Oliver O'Donovan will find these authors brought into the broader conversation about authority in an engaging way.