Imperfect Cognitions

Today's post is from Karl Landström on his paper ' On Epistemic Freedom and Epistemic Injustice ', recently published in  Inquiry . Karl Landström ‘Seek ye epistemic freedom first’ is how Sabelo Ndlovu-Gatsheni begins his book  Epistemic Freedom in Africa: Deprovincialization and Decolonization  (2018, 1). Ndlovu-Gatsheni’s book is a detailed study of the politics of knowing and knowledge production with emphasis on what he calls ‘the African struggle for epistemic freedom’. He locates the struggle for epistemic freedom in the continued entrapment of knowledge production in Africa within colonial, Euro- and North America-centric matrices of power.  The central contribution of the book is the development of a general account of epistemic freedom. For Ndlovu-Gatsheni, epistemic freedom entails the right to think, theorise and develop one’s own methodologies to interpret the world, and write from where one is located unencumbered by Eurocentrism. Further, he argues tha...

Today's post is by Radu Bumbăcea on his recently published paper " Imagining Emotions " ( Erkenntnis ). Radu Bumbăcea We all want to understand other people, and a central part of this understanding involves imagining their emotions ‘from the inside’. A key idea in the philosophy of emotions is that an emotion modifies the emoter’s experience of its object, that the emotion  ‘colours’   the world : someone who is afraid of a dog experiences that dog as fearsome. In imagining an emotion E, therefore, the imaginer is supposed to gain some access into how the world is coloured by emotion E without having E oneself. So far, the main approach to imagining emotions has been the simulationist one. According to such an approach, imagining an emotion is essentially having that emotion offline. In further metaphorical terms, we can say that imagining an emotion would involve building in one’s mind a copy of that emotion that is somehow marked as not-the-real-thing.  This idea is o...

Today's post is part 2 of a two part series from Steven Bland on his paper " Intellectual Humility and Humbling Environments ", published in Review of Philosophy and Psychology.   Open science as a humbling environment In last week’s post , I argued that a lack of intellectual humility in individuals can have beneficial effects on individual learning and collective deliberation, but only in humbling environments. Designing, creating and sustaining such environments is one of the ways collectives can manifest intellectual humility. Humbling environments have the following five features: 1. They elicit evaluable behavior. 2. They produce actionable feedback. 3. They afford multiple opportunities to solve similar problems. 4. They incentivize the pursuit of intellectual goods. 5. They are forgiving without being overly permissive. Forecasting tournaments  and  open science  are two prime examples of humbling environments. In forecasting tournaments, participants make d...

Today's post is part 1 of a two part series from Steven Bland on his paper " Intellectual Humility and Humbling Environments " Steven Bland Calls for intellectual humility are pretty common these days. A bit too common, perhaps. At least, that’s what  I’ve recently argued . To be clear, I don’t think that intellectual humility is a bad thing. The tendency to  recognize and own one’s intellectual limitations  can be both virtuous and valuable. It has, after all, been associated with  better information processing , lower acceptance of  misinformation  and  conspiracy theories , and lower levels of  outgroup bias . For these reasons, researchers have been anxious to design interventions to boost peoples’ intellectual humility. This work on the nature, causes, and effects of intellectual humility is not wrong, but it is incomplete. It focuses too narrowly on the positive aspects of intellectual humility as a disposition of individuals. In doing so, ...

Today's post is by Annalisa Coliva on her new paper Hysteria, Hermeneutical Injustice and Conceptual Engineering  ( Social Epistemology , 2024). Annalisa Coliva In this paper, I dive into what Miranda Fricker calls "hermeneutical injustice" in her work  Epistemic Injustice: Power and the Ethics of Knowing  (2007), exploring how it plays out in the medical field. Using the long and problematic history of hysteria as a case study, I argue that this concept was misused as a diagnostic tool for centuries, until it was dropped in 1980 with the DSM-III. The reason for this lies in deep-rooted power structures shaped by prejudice against women. I propose that hysteria perfectly fits Fricker's idea of hermeneutical injustice, but it also reveals the need to broaden the concept itself. This approach is crucial for two key reasons. First, rather than treating the medical field as a passive arena for testing philosophical ideas, I show how medical history can actively refine ou...

This post is by Marta Jorba and Pablo Lopez Silva, who have recently guest edited a special issue of Philosophical Psychology entitled Mind in Action: Expanding the concept of affordance. Marta Jorba Organisms relate to their environment through action. Human behavior is guided by the perception of certain opportunities for action that specific objects invite. For example, when playing football, one does not only perceive the ball as round, moving, having certain shades of color, etc. One also perceives the ball as kickable . The perception of the ball as kickable is constitutive of our visual experience of the ball. J.J. Gibson, the father of ecological psychology, captures this phenomenon with the notion of affordances.  Perceiving a ball as kickable is, then, the perception of an opportunity for a certain action, namely, to kick the ball. For Gibson, The Perception of the Visual World (1950), perceptual affordances directly relate organisms to their environments through oppor...