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"Bortolotti, Lisa"
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Why We Should Be Curious about Each Other
Is curiosity a virtue or a vice? Curiosity, as a disposition to attain new, worthwhile information, can manifest as an epistemic virtue. When the disposition to attain new information is not manifested virtuously, this is either because the agent lacks the appropriate motivation to attain the information or because the agent has poor judgement, seeking information that is not worthwhile or seeking information by inappropriate means. In the right circumstances, curiosity contributes to the agent’s excellence in character: it is appropriate to praise the agent for being curious, blame the agent for not being curious, and also prompt the agent to cultivate such curiosity, at least in some of the relevant contexts. We believe curiosity can also manifest as a moral virtue when it helps an interpreter view a speaker as an agent with a valuable perspective on the world. Especially in interactions where either there is a marked power imbalance between interpreter and speaker, or interpreter and speaker have identity beliefs that lead them to radically different worldviews, curiosity can help foster mutual understanding, and prevent the interpreter from dismissing, marginalizing, or pathologizing the speaker’s perspective.
Journal Article
Stories as evidence
People often use personal stories to support and defend their views. But can a personal story be evidence? A story tells us that a certain event can happen and has already happened to someone, but it may not always help us understand what caused the event or predict how likely that event is to happen again in the future. Moreover, people confabulate. That is, when they tell stories about their past, they are likely to distort reality in some way. When people who lack access to what motivated past behaviour are asked why they made a choice, they tend to offer plausible considerations in support of that choice, even if those considerations could not have played a motivating role in bringing about their behaviour. When people experience impairments in autobiographical memory, they tend to fill the gaps in their own story by reconstructing significant events to match their interests, values, and conception of themselves. This means that people often offer a curated version of the events they describe. In this paper, we argue that the pervasiveness of confabulation does not rule out that personal stories can be used as evidence but invites us to reflect carefully about what they are evidence of. And this is especially important in the context of digital storytelling, because stories shared on online platforms can exert even greater influence on what people think and do.
Journal Article
Delusions in context
\"This open access book offers an explanation of delusions--unusual beliefs that can significantly disrupt people's lives. Experts from a range of disciplinary backgrounds, including lived experience, clinical psychiatry, philosophy, clinical psychology, and cognitive neuroscience, discuss how delusions emerge, why it is so difficult to give them up, what their effects are, how they are managed, and what we can do to reduce the stigma associated with them. Taken as a whole, the book proposes that there is continuity between delusions and everyday beliefs. It is essential reading for researchers working on delusions and mental health more generally, and will also appeal to anybody who wants to gain a better understanding of what happens whne the way we experience and interpret the world is different from that of the people around us\"--Back cover.
Book
Epistemic Benefits of Elaborated and Systematized Delusions in Schizophrenia
In this article I ask whether elaborated and systematized delusions emerging in the context of schizophrenia have the potential for epistemic innocence. Cognitions are epistemically innocent if they have significant epistemic benefits that could not be attained otherwise. In particular, I propose that a cognition is epistemically innocent if it delivers some significant epistemic benefit to a given agent at a given time, and if alternative cognitions delivering the same epistemic benefit are unavailable to that agent at that time. Elaborated and systematized delusions in schizophrenia are typically false and exemplify failures of rationality and self-knowledge. Empirical studies suggest that they may have psychological benefits by relieving anxiety and enhancing meaningfulness. Moreover, these delusions have been considered as adaptive in virtue of the fact that they enable automated learning to resume after a significant disruption caused by incorrect prediction-error signalling. I argue that such psychological benefits and adaptive features also have positive epistemic consequences. More precisely, delusions can be a means to restoring epistemic functionality in agents who are overwhelmed by hypersalient experiences in the prodromal stage of psychosis. The analysis leads to a more complex view of the epistemic status of delusions than is found in the contemporary philosophical literature and has some implications for clinical practice.
Journal Article
The Ethics of Delusional Belief
In this paper we address the ethics of adopting delusional beliefs and we apply consequentialist and deontological considerations to the epistemic evaluation of delusions. Delusions are characterised by their epistemic shortcomings and they are often defined as false and irrational beliefs. Despite this, when agents are overwhelmed by negative emotions due to the effects of trauma or previous adversities, or when they are subject to anxiety and stress as a result of hypersalient experience, the adoption of a delusional belief can prevent a serious epistemic harm from occurring. For instance, delusions can allow agents to remain in touch with their environment overcoming the disruptive effect of negative emotions and anxiety. Moreover, agents are not blameworthy for adopting their delusions if their ability to believe otherwise is compromised. There is evidence suggesting that no evidence-related action that would counterfactually lead them to believe otherwise is typically available to them. The lack of ability to believe otherwise, together with some other conditions, implies that the agents are not blameworthy for their delusions. The examination of the epistemic status of delusions prompts us to (1) acknowledge the complexity and contextual nature of epistemic evaluation, (2) establish connections between consequentialist and deontological frameworks in epistemology, and (3) introduce the notion of epistemic innocence into the vocabulary of epistemic evaluation.
Journal Article
Optimism, Agency, and Success
Does optimism lead to success? Friends of optimism argue that positive beliefs about ourselves and our future contribute to our fitness and mental health, and are correlated with good functioning, productivity, resilience, and pro-social behaviour. Sceptics, instead, claim that when we are optimistic we fail to react constructively to negative feedback, and put ourselves at risk because we underestimate threats. Thus, it is controversial whether optimistic beliefs are conducive to success, intended as the fulfilment of our goals in a given domain. According to the traditional view, optimistic beliefs lead to success when they do not involve any distortion of reality, and according to the trade-off view, they lead to success when they involve a distortion of reality, but a small one. Based on the literature about positive illusions in the perception of romantic partners and in the assessment of future health prospects, I suggest that optimistic beliefs lead to goal attainment when they support agency by contributing to the sense that we are competent and efficacious agents and that our goals are both desirable and attainable.
Journal Article
Stranger than Fiction: Costs and Benefits of Everyday Confabulation
In this paper I discuss the costs and benefits of confabulation, focusing on the type of confabulation people engage in when they offer explanations for their attitudes and choices. What makes confabulation
costly
? In the philosophical literature confabulation is thought to undermine claims to self-knowledge. I argue that when people confabulate they do not necessarily fail at mental-state self-attributions, but offer ill-grounded explanations which often lead to the adoption of other ill-grounded beliefs. What, if anything, makes confabulation
beneficial
? As people are unaware of the information that would make their explanations accurate, they are not typically in a position to acknowledge their ignorance or provide better-grounded explanations for their attitudes and choices. In such cases, confabulating can have some advantages over offering no explanation because it makes a distinctive contribution to people’s sense of themselves as competent and largely coherent agents. This role of ill-grounded explanations could not be as easily played by better-grounded explanations should these be available. In the end, I speculate about the implications of this conclusion for attempting to eliminate or reduce confabulation.
Journal Article
Are conspiracy beliefs epistemically innocent?
When people share a nonmainstream explanation of a significant event and the explanation involves a plot, that explanation is often called a conspiracy theory. As Karen Douglas and her collaborators have persuasively argued, conspiracy theories respond to people’s need for a causal explanation of the significant event, and also address their needs for closure, control, and uniqueness. Conspiracy theories do not always lead to social exclusion and stigmatisation, because they are often shared in well-defined social groups, and are not typically responsible for disrupting people’s lives. However, beliefs in conspiracy theories are considered as implausible and unshakeable by those who endorse the mainstream explanation of the significant event. So, conspiracy theories attract epistemic disapproval. In this paper I ask whether beliefs in conspiracy theories potentially meet the conditions for epistemic innocence. An epistemically innocent belief is thought to be epistemically irrational but also carries an epistemic benefit that could not be easily attained otherwise. By comparing beliefs in conspiracy theories with other beliefs that have a potential for epistemic innocence, such as distorted memory beliefs, motivated delusions, confabulatory explanations, and optimistically biased beliefs, I make a case for the epistemic innocence potential of conspiracy beliefs. In the end, I defend the view that there are some advantages in asking whether beliefs in conspiracy theories are epistemically innocent even though there is no satisfactory answer to that question that applies to all cases of conspiracy belief.
Journal Article