scholarly journals "Fake News" and Conceptual Ethics

Author(s):  
Etienne Brown

In a recent contribution to conceptual ethics, Joshua Habgood-Coote argues that philosophers should refrain from using the term “fake news,” which is commonly employed in public discussions focusing on the epistemic health of democracies. In this short discussion note, I take issue with this claim, discussing each of the three arguments advanced by Coote to support the conclusion that we should abandon this concept. First, I contend that although “fake news” is a contested concept, there is significant agreement among contemporary philosophers about its key feature. Second, I argue against the claim that “fake news” is an unnecessary concept by underlying that it is not reducible to other terms we customarily use to describe the epistemic dysfunctions of democracies. Lastly, I suggest that using the term “fake news” need not serve propagandistic aims, and that philosophers can use this concept without engaging in epistemic policing, that is, commanding their interlocutors not to believe specific news stories or sources.

2020 ◽  
Author(s):  
Ciara Greene ◽  
Gillian Murphy

Previous research has argued that fake news may have grave consequences for health behaviour, but surprisingly, no empirical data have been provided to support this assumption. This issue takes on new urgency in the context of the coronavirus pandemic. In this large preregistered study (N = 3746) we investigated the effect of exposure to fabricated news stories about COVID-19 on related behavioural intentions. We observed small but measurable effects on some related behavioural intentions but not others – for example, participants who read a story about problems with a forthcoming contact-tracing app reported reduced willingness to download the app. We found no effects of providing a general warning about the dangers of online misinformation on response to the fake stories, regardless of the framing of the warning in positive or negative terms. We conclude with a call for more empirical research on the real-world consequences of fake news.


2018 ◽  
Vol 41 (5) ◽  
pp. 689-707
Author(s):  
Tanya Notley ◽  
Michael Dezuanni

Social media use has redefined the production, experience and consumption of news media. These changes have made verifying and trusting news content more complicated and this has led to a number of recent flashpoints for claims and counter-claims of ‘fake news’ at critical moments during elections, natural disasters and acts of terrorism. Concerns regarding the actual and potential social impact of fake news led us to carry out the first nationally representative survey of young Australians’ news practices and experiences. Our analysis finds that while social media is one of young people’s preferred sources of news, they are not confident about spotting fake news online and many rarely or never check the source of news stories. Our findings raise important questions regarding the need for news media literacy education – both in schools and in the home. Therefore, we consider the historical development of news media literacy education and critique the relevance of dominant frameworks and pedagogies currently in use. We find that news media has become neglected in media literacy education in Australia over the past three decades, and we propose that current media literacy frameworks and pedagogies in use need to be rethought for the digital age.


Author(s):  
Kristy A. Hesketh

This chapter explores the Spiritualist movement and its rapid growth due to the formation of mass media and compares these events with the current rise of fake news in the mass media. The technology of cheaper publications created a media platform that featured stories about Spiritualist mediums and communications with the spirit world. These articles were published in newspapers next to regular news creating a blurred line between real and hoax news stories. Laws were later created to address instances of fraud that occurred in the medium industry. Today, social media platforms provide a similar vessel for the spread of fake news. Online fake news is published alongside legitimate news reports leaving readers unable to differentiate between real and fake articles. Around the world countries are actioning initiatives to address the proliferation of false news to prevent the spread of misinformation. This chapter compares the parallels between these events, how hoaxes and fake news begin and spread, and examines the measures governments are taking to curb the growth of misinformation.


2020 ◽  
Vol 31 (7) ◽  
pp. 848-857 ◽  
Author(s):  
Jordan R. Axt ◽  
Mark J. Landau ◽  
Aaron C. Kay

The term fake news is increasingly used to discredit information from reputable news organizations. We tested the possibility that fake-news claims are appealing because they satisfy the need to see the world as structured. Believing that news organizations are involved in an orchestrated disinformation campaign implies a more orderly world than believing that the news is prone to random errors. Across six studies ( N > 2,800), individuals with dispositionally high or situationally increased need for structure were more likely to attribute contested news stories to intentional deception than to journalistic incompetence. The effect persisted for stories that were ideologically consistent and ideologically inconsistent and after analyses controlled for strength of political identification. Political orientation showed a moderating effect; specifically, the link between need for structure and belief in intentional deception was stronger for Republican participants than for Democratic participants. This work helps to identify when, why, and for whom fake-news claims are persuasive.


2019 ◽  
Vol 6 (2) ◽  
pp. 205316801984855 ◽  
Author(s):  
Hunt Allcott ◽  
Matthew Gentzkow ◽  
Chuan Yu

In recent years, there has been widespread concern that misinformation on social media is damaging societies and democratic institutions. In response, social media platforms have announced actions to limit the spread of false content. We measure trends in the diffusion of content from 569 fake news websites and 9540 fake news stories on Facebook and Twitter between January 2015 and July 2018. User interactions with false content rose steadily on both Facebook and Twitter through the end of 2016. Since then, however, interactions with false content have fallen sharply on Facebook while continuing to rise on Twitter, with the ratio of Facebook engagements to Twitter shares decreasing by 60%. In comparison, interactions with other news, business, or culture sites have followed similar trends on both platforms. Our results suggest that the relative magnitude of the misinformation problem on Facebook has declined since its peak.


2020 ◽  
Vol 72 (1) ◽  
pp. 3-17
Author(s):  
Vivek K. Singh ◽  
Isha Ghosh ◽  
Darshan Sonagara

2019 ◽  
Vol 15 (3) ◽  
pp. 452-473
Author(s):  
Marcelo Träsel ◽  
Sílvia Lisboa ◽  
Giulia Reis Vinciprova

The terms ‘fake news’ and ‘post-truth’ have been used to describe the augmented dissemination potential of misinformation in digital networks in the second decade of the years 2000. In Brazil, different actors have been exploiting digital social networks for political purposes, disseminating content that imitates legitimate journalistic material, often obtaining better audience metrics than the news stories published by mainstream media. This article is divided into two parts. First, defines the term pseudojournalism to classify fraudulent texts that use journalistic narrative resources to deceive the audience. Second, it presents the results of an analysis of 23 political content producers with the greatest audience on Facebook in Brazil, based on the credibility indicators developed by Projeto Credibilidade (Trust Project). The results suggest that, in the current scenario, it is not possible to distinguish the quality journalism from pseudojournalism based on the characteristics of the websites and articles published by political content producers.Os termos “notícias falsas” e “pós-verdade” vêm sendo usados para descrever a potencialização da desinformação nas redes digitais na segunda década dos anos 2000. No Brasil, diversos atores vêm instrumentalizando as redes sociais para disputas políticas, espalhando conteúdo falso que imita materiais jornalísticos legítimos, muitas vezes obtendo mais audiência do que o noticiário de veículos tradicionais. Este artigo se divide em duas partes. Na primeira, conceitua o termo pseudojornalismo para classificar textos fraudulentos que usam os recursos narrativos jornalísticos para ludibriar a audiência. Na segunda, apresenta os resultados de uma análise de 23 produtores de conteúdo político do país com maior audiência no Facebook, a partir dos indicadores de credibilidade desenvolvidos pelo Projeto Credibilidade (Trust Project). Os resultados sugerem que, no cenário atual, não é possível distinguir o jornalismo de qualidade do pseudojornalismo a partir das características dos websites e matérias publicadas por produtores de conteúdo político.Las expresiones “noticias falsas” y “posverdad” vienen siendo utilizados para describir la potencialización de la desinformación en las redes digitales en la segunda década de los años 2000. En Brasil, distintos actores vienen instrumentalizando las redes sociales para disputas políticas, diseminando contenido falso que simula materiales periodísticos legítimos, obteniendo, a menudo, mayor audiencia que el noticiero de medios tradicionales. Este artículo está dividido en dos partes. Primero, conceptualiza el término pseudoperiodismo para calificar textos fraudulentos que utilizan los recursos de narración típicos del periodismo para engañar a la audiencia. En segundo lugar, presenta los resultados de un análisis de 23 productores de contenido político del país con mayor audiencia en Facebook, a partir de los indicadores de credibilidad desarrollados por el Proyecto Credibilidad (Trust Project). Los resultados sugieren que, en el escenario actual, no es posible diferenciar el periodismo de calidad del pseudoperiodismo a partir de las características de los sitios web y de materias publicadas por productores de contenido político.


2020 ◽  
Vol 1 (2) ◽  
pp. 4-16
Author(s):  
Irina S. Karabulatova

The mysterious Russian soul is always looking for non-trivial aspects of a problem. The modern coronavirus pandemic (COVID-19) has become the subject of ridicule in the everyday laughing practices of Russian people. In this case, the laughing discourse acts as a form of psychological defense and struggle against the inevitable evil. The importance of the research is due to the lack of knowledge of the communicative and cognitive aspects of laughter discourse and the need to study the modern anecdote on the topic "coronavirus pandemic" in the aspect of forming the stability of the human psyche in the conditions of pandemics and isolation. The relevance of this work is also determined by the fact that it expands the empirical base of discourse linguistics, LSP theory and practice, motivology and emotive linguistics, whose interests include consideration of the problem of the influence of emotions on language. The relevance of the work also lies in the fact that special attention is paid to the little-studied phenomenon of "black humor", which is vividly represented in the laughing discourse about coronavirus. Unfortunately, today Russia occupies the leading positions in terms of the number of people infected with virus COVID-19. Archetypal fear of unknown Evil, of invisible death evoke chthonic experiences of the unconscious from the depths of the subconscious, actualizing the laughable techniques of devaluing danger as one of the effective methods of psychological protection. The world stereotype defines Russian people as frowning and unsmiling, extremely hostile to the world around them. The article reveals the specifics of modern Russian anecdotes about COVID-19. This allows the reader to understand what the stress resistance and resilience of the Russian person in a situation of degenerate press of negative information in various media is. This situation is complicated by fake news stories about the pandemic. What are Russian people laughing at during the pandemic? What helps them survive and stay mentally healthy in this situation? What is the specifics of Russian jokes about the pandemic? How do these anecdotes structure a person's inner space in a new way? What Parallels can we find in a laughing culture that plays up the stigmatized situations of tragedies, wars, and epidemics? This article is intended as an attempt to answer these and other questions.


Sign in / Sign up

Export Citation Format

Share Document