scholarly journals Collective Epistemic Luck

2021 ◽  
Author(s):  
Moisés Barba ◽  
Fernando Broncano-Berrocal

AbstractA platitude in epistemology is that an individual’s belief does not qualify as knowledge if it is true by luck. Individuals, however, are not the only bearers of knowledge. Many epistemologists agree that groups can also possess knowledge in a way that is genuinely collective. If groups can know, it is natural to think that, just as true individual beliefs fall short of knowledge due to individual epistemic luck, true collective beliefs may fall short of knowledge because of collective epistemic luck. This paper argues, first, that the dominant view of epistemic luck in the literature, the modal view, does not yield a satisfactory account of lucky collective beliefs. Second, it argues that collective epistemic luck is better explained in terms of groups lacking (suitably defined) forms of control over collective belief formation that are specific to the different procedures for forming collective beliefs. One of the main implications of this, we will argue, is that groups whose beliefs are formed via internal deliberation are more vulnerable to knowledge-undermining collective luck than groups that form their beliefs via non-deliberative methods, such as non-deliberative anonymous voting. The bottom line is that the greater exposure to knowledge-undermining luck that deliberation gives rise to provides a reason (not a conclusive one) for thinking that non-deliberative methods of group belief formation have greater epistemic value.

2010 ◽  
Vol 40 (1) ◽  
pp. 107-129 ◽  
Author(s):  
Jason Kawall

There has been much recent interest in questions of value in epistemology (for a thorough overview of this work, see Pritchard 2007), and in what follows I argue that epistemologists concerned with the value of true beliefs and knowledge would do well to devote attention to the enduring nature of beliefs, and in particular to the essential role that they play in constituting agents themselves.I begin by considering an analogy commonly drawn by epistemologists between acts in the domain of ethics and beliefs in the domain of epistemology, and argue that it is fl awed in important respects. I propose that a better, more fruitful analogue for belief would be desire, or a similarly enduring state of an agent. This revision of a commonly used analogy may be of some value in itself, but I further consider how focusing excessively upon the belief-act analogy (with its implicit emphasis on the process of belief-formation) can lead to flaws or shortcomings in our epistemic value theorizing.


2020 ◽  
Vol 11 (2) ◽  
Author(s):  
David Kocourek

What do we mean when we say that some group believes something? Do we simply mean that all the members of the group believe it, or are we acknowledging the existence of some kind of group agent? According to Margaret Gilbert, talk about group mental states refers to the specific kind of agreements she calls joint commitments — that is, to collectively believe something means to be committed with others to believe it. In my article, I will first present Gilbert’s approach in more detail but will ultimately show that this approach is problematic and will refute it. I will briefly consider the most common solution to the problems Gilbert’s account faces, which lies in replacing collective beliefs with acceptances, but I will show that this solution will not do either. The solution I will then present will be based on Daniel Dennett’s intentional strategy, which is a method of interpreting the things around us and predicting their behaviour by treating them as rational agents with relevant intentions. I will try to show that all the problematic cases of collective belief can be explained by applying the intentional strategy to the groups in question.


2015 ◽  
pp. 365-381
Author(s):  
Jon Elster

1990 ◽  
Vol 8 (2) ◽  
Author(s):  
C. Genest ◽  
S. Weerahandi ◽  
J. V. Zidek

2012 ◽  
pp. 372-387
Author(s):  
Jon Elster

2017 ◽  
Author(s):  
Marko Kovic

How do p-values relate to beliefs? p-values are widely used in data analytic contexts, and the misuse of p-values can have grave consequences. In order to get a better grip on p-values, we need to make epistemological sense of them. I argue that the least inappropriate way of understanding the relation of p-values to beliefs is to regard p-values as a degree of epistemic luck, or, in the rare contexts in which the belief in a null model is justified, as a degree of justifiedness. When we handle p-values in an epistemically responsible way, there is no need to abandon them. What should be abandoned, however, is the use of p-values as a default tool in data analysis: Instead of relying on default tools, we should justify our data analysis tools each time we perform some data analytic task.


Author(s):  
Jeroen de Ridder

One argument against the existence of robustly collective cognitive states such as group belief and group knowledge is that there are no collective representations, i.e., representations held by groups rather than individuals. Since belief requires representation, so the argument goes, there can be no collective belief. This chapter replies to that argument. First, the chapter scrutinizes the assumption that belief requires representation and points out that it is in fact a substantive and controversial issue whether belief indeed requires representation and, if it does, how so. Secondly, the chapter argues that even if we grant the above assumption, the argument can be resisted, since there is a natural way to make sense of collective representations. By drawing on the ideas of the extended mind and distributed cognition hypotheses, this chapter outlines how we can conceive of collective representations and thereby undermine the argument against group cognitive states.


ASHA Leader ◽  
2013 ◽  
Vol 18 (3) ◽  
pp. 22-22
Author(s):  
Janet McCarty

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