Federica Isabella Malfatti

Il testo esamina le fake news come fenomeno sistemico dell’infosfera digitale, evidenziandone le differenze sostanziali rispetto alle forme tradizionali di disinformazione. Vengono analizzati una serie di effetti della pervasività delle fake news, come ad esempio l’erosione di verità e giustificazione epistemica, la crisi delle dinamiche di fiducia e una più profonda crisi assiologica, caratterizzata dalla perdita della verità come valore condiviso. In conclusione si argomenta come, accanto a interventi di ristrutturazione ecologica dell’infosfera, sia necessario un ripensamento del ruolo formativo della filosofia nella coltivazione delle virtù intellettuali.

The topic of disagreement has captured a great deal of attention among epistemologists in recent years. In this paper, I want to raise the issue of disagreement for the epistemic aim of understanding. I will address three main issues. The first concerns the nature of understanding disagreement. What do disagreements in understanding amount to? What kind of disagreement is at play when two agents understand something differently, or have a different understanding of something? The second concerns the norms of rational epistemic behavior in dealing with understanding disagreements. How should an agent react in realizing that another agent understands things differently than she does? The third concerns the value of understanding disagreements. Are understanding disagreements valuable? What is there to gain from understanding disagreements, and what is there to learn from those who understand things differently than we do? My arguments lend support to three main theses. The first is that understanding disagreements are interestingly different from familiar doxastic disagreements. The second is that reasonable understanding disagreements are possible, and hence that we are often entitled to stand our ground in face of an understanding disagreement. The third is that understanding disagreements can have epistemic value, because they can lead to modal insight.

This book is a journey of in-depth exploration into the social dimensions of understanding. As human beings, we strive to understand the world around us. The path to understanding, however, is rarely walked alone; we walk the path with others. We understand more together, by joining forces, than we would understand alone. When we understand something and come to see things clearly, it is probably because someone else has taught us, enlightened us, shared his or her perspective with us, or shaped our environment so that our attempts to make sense of the world were likely to succeed. Understanding, then, is a social rather than an individual achievement. The book will be of great interest to philosophers working in epistemology, philosophy of science, and the philosophy of education.

Testimony spreads information. It is also widely acknowledged that it can transfer, maybe even generate, propositional knowledge. But what about other epistemic goods? Knowledge of individual propositions is certainly very important to us. In many domains, however, we want more than just collecting knowledge about isolated items of fact. We also want to see how things hang together. We want to grasp the reason(s) why things are the way they are and not otherwise. We want to understand the subject matter of what we believe. What is the role of testimony in the process of disseminating understanding in an epistemic community? Can understanding be testimonially transmitted from one epistemic agent to another? Pessimists about understanding transmission believe that everything testimony can do is to lay the groundwork for understanding. When a speaker tells or explains something to a hearer, she plants, so to say, the seed of understanding. Whether the seed then grows and flourishes or dries up and perishes in the soil, however, is not in the speaker’s hands; it is only up to the hearer. Optimists, on the other hand, believe that testimony can do more than lay the groundwork for understanding. Under certain conditions, it can work as an epistemic source of understanding. In this entry, I sketch a model of understanding that could be embraced by pessimists and optimists alike (section 2). After having analyzed what it means for an epistemic good to be transmitted via testimony (section 3), I will argue that there is more room for optimism than for pessimism. Understanding, conceived along the lines I suggest, can be very probably transmitted via testimony (section 4). I conclude by showing how pessimists might resist this conclusion (section 5).

Sally is hiking in the forest with her dad. While she is about to pick what she takes to be a beautiful porcino mushroom, her dad warns her: “Careful, that is a poisonous boletus satanas!” Sally’s dad has decades of experience in picking mushrooms and is extremely skillful – much more skillful than Sally is – in recognizing edible ones. Sally is aware of this. She therefore readily comes to believe that what she was about to pick is a poisonous mushroom and walks away. It is quite intuitive that Sally does the right thing. She behaves epistemically as she should, because her dad is better epistemically positioned than she is in the relevant domain. We might call him her epistemic authority as far as mushrooms are concerned. But what exactly does this involve? What makes Sally’s dad an epistemic authority for his daughter? Sally’s dad is certainly no disciplinary expert in the mushroom domain. And yet his word is authoritative, i.e., has special epistemic weight for Sally. How is epistemic authority different than expertise? Sally is no complete amateur as far as mushrooms are concerned. She probably had what she took to be very good reasons to believe that what she was about to pick was a porcino mushroom. When she aligns to her dad’s view, what happens (and what should happen) to her existing reasons and her take on the matter? The structure of this entry is the following. Section 2 gives a brief explication of the notion of epistemic authority. Section 3 clarifies the relation between epistemic authority and expertise. Section 4 tackles the question of how we should reasonably react in realizing that our epistemic authority holds a certain view.

Model organisms (MO) are widely used in neuroscience to study brain processes, behavior, and the biological foundation of human diseases. However, the use of MO has also been criticized for low reliability and insufficient success rate in the development of therapeutic approaches, because the success of MO use also led to overoptimistic and simplistic applications, which sometimes resulted in wrong conclusions. Here, we develop a conceptual framework of MO to support scientists in their practical work and to foster discussions about their power and limitations. For this purpose, we take advantage of concepts developed in the philosophy of science and adjust them for practical application by neuroscientists. We suggest that MO can be best understood as tools that are used to gain information about a group of species or a phenomenon in a species of interest. These learning processes are made possible by some properties of MO, which facilitate the process of acquisition of understanding or provide practical advantages, and the possibility to transfer information between species. However, residual uncertainty in the reliability of information transfer remains, and incorrect generalizations can be side-effects of epistemic benefits, which we consider as representational and epistemic risks. This suggests that to use MO most effectively, scientists should analyze the similarity relation between the involved species, weigh advantages and risks of certain epistemic benefits, and invest in carefully designed validation experiments. Altogether, our analysis illustrates how scientists can benefit from philosophical concepts for their research practice.

Is ChatGPT a good teacher? Or could it be? As understanding is widely acknowledged as one of the fundamental aims of education, the answer to these questions depends on whether ChatGPT fosters or could foster the acquisition of understanding in its users. In this paper, I tackle this issue in two steps. In the first part of the paper, I explore and analyze the set of skills and social-epistemic virtues that a teacher must exemplify to perform her job well – in those contexts in which epistemic aims are at play and in which understanding plays a pivotal role. In the second part of the paper, I put my conception of good teacher to test and deal with the question whether, and to which extent, the software ChatGPT is (or could serve as, if suitably modified or fine-tuned) a good teacher for its users. I close with some final reflections that point to further directions of research.

It is widely acknowledged in the literature in social epistemology that knowledge has a social dimension: we are epistemically dependent upon one another for most of what we know. Our knowledge can be, and very often is, grounded on the epistemic achievement of somebody else. But what about epistemic aims other than knowledge? What about understanding? Prominent authors argue that understanding is not social in the same way in which knowledge is. Others can put us in the position to understand, but when we understand something, this accomplishment is to be credited mainly if not entirely to us, as it is due to the successful exercise of our own cognitive abilities. In this paper, I show that the social dimension of understanding closely resembles the social dimension of knowledge. I distinguish between three different ways in which a subject can depend upon another subject for (either the acquisition or the possession of) a certain epistemic good. I then argue that all these kinds of epistemic dependence apply to knowledge and understanding alike. If I am right, understanding is not (always) an achievement to be (mainly) credited to the single epistemic agent who understands.

This review article discusses the book Understanding How Science Explains the World by Kevin McCain, published by Cambridge University Press (2022). With an impressive combination of clarity and depth, McCain provides the reader with a firm grasp of how science works, of what science aims to achieve, and of what makes science a successful epistemic enterprise. The review article reconstructs the book’s overall dialectic and identifies one potential point of tension which concerns the role of truth or accuracy in scientific knowledge.

What does it take to understand a phenomenon ideally, or to the highest conceivable extent? In this paper, we answer this question by arguing for five necessary conditions for ideal understanding: (i) representational accuracy, (ii) intelligibility, (iii) truth, (iv) reasonable endorsement, and (v) fitting. Even if one disagrees that there is some form of ideal understanding, these five conditions can be regarded as sufficient conditions for a particularly deep level of understanding. We then argue that grasping, novel predictions, and transparency are not reasonable conditions for ideal understanding.

Wir Menschen streben danach, die Wirklichkeit zu verstehen. Eine Welt, die wir gut verstehen, ist eine, die wir "im Griff" haben, mit der wir gut umgehen können. Aber was heißt es genau, ein Phänomen der Wirklichkeit zu verstehen? Wie sieht unser Weltbild aus, wenn wir ein Phänomen verstanden haben? Welche Bedingungen müssen erfüllt sein, damit Verstehen gelingt? Die Kernthese des Buches ist, dass wir Phänomene der Wirklichkeit durch noetische Integration verstehen. Wir verstehen Phänomene, indem wir den entsprechenden Informationseinheiten eine sinnvolle und angemessene Position in unserem Weltbild zuschreiben und insofern unser Weltbild in gewissem Maße der Wirklichkeit entspricht.

In making sense of the world, we typically cooperate, join forces, and draw on one another’s competence and expertise. A group or community in which there is a well-functioning division of cognitive-epistemic labor can achieve levels of understanding that a single agent who relies exclusively on her own capacities would probably never achieve. However, is understanding also collective? I.e., is understanding something that can be possessed by a group or community rather than by individuals? In this paper, I develop an account of understanding phenomena according to which understanding a phenomenon requires reasonably endorsing an adequate and intelligible epistemic mediator that accounts for this phenomenon. I then show that understanding, conceived along these lines, can be attributed to collective entities. An important result of my arguments will be that a collective entity’s understanding cannot (always) be reduced to the sum of the understandings of the individuals belonging to it. This is because a collective entity can sometimes be rightfully claimed to understand a phenomenon while none of its individual members understands it.

This topical collection of Synthese is in honor of Catherine Z. Elgin. The idea for it arose in the context of an international book symposium dedicated to Elgin's latest book, organized by Katherine Dormandy, Christoph Jäger, and myself, which took place at the University of Innsbruck in March 2018. The topical collection comprises fourteen papers addressing a broad array of issues related to True Enough and to Elgin’s work more generally, plus a contribution by Elgin with detailed comments and replies. True Enough is an extraordinarily rich, wide-ranging book; it reflects both the breadth and sharpness of Elgin’s philosophical gaze and exemplifies the impressive variety of her philosophical interests. In this introduction, I give an overview of the topical collection’s content, zooming in on the aspects of Elgin’s work which captured the contributors’ attention. My discussion will not remotely do justice to the complexity of Elgin’s system, but I hope that it will help the reader navigate the topical collection and appreciate how the fourteen papers relate to Elgin’s overall project.

Can we transmit understanding via testimony in more or less the same way in which we transmit knowledge? The standard view in social epistemology has a straightforward answer: no, we cannot. Three arguments supporting the standard view have been formulated so far. The first appeals to the claim that gaining understanding requires a greater cognitive effort than acquiring testimonial knowledge does. The second appeals to a certain type of epistemic trust that is supposedly characteristic of knowledge transmission (and maybe of the transmission of epistemic goods in general) and that is allegedly incompatible with understanding. The third aims to show that there is a certain aspect of understanding (what epistemologists these days like to call “grasping”) that cannot be passed on to another person via testimony alone. In this article, I show that all of these arguments can be resisted. Thus, there seem to be no compelling reasons to embrace the standard view.

Testimony spreads information. It is also commonly agreed that it can transfer knowledge. Whether it can work as an epistemic source of understanding is a matter of dispute. However, testimony certainly plays a pivotal role in the proliferation of understanding in the epistemic community. But how exactly do we learn, and how do we make advancements in understanding on the basis of one another’s words? And what can we do to maximize the probability that the process of acquiring understanding from one another succeeds? These are very important questions in our current epistemological landscape, especially in light of the attention that has been paid to understanding as an epistemic achievement of purely epistemic value. Somewhat surprisingly, the recent literature in social epistemology does not offer much on the topic. The overarching aim of this paper is to provide a tentative model of understanding that goes in-depth enough to safely address the question of how understanding and testimony are related to one another. The hope is to contribute, in some measure, to the effort to understand understanding, and to explain two facts about our epistemic practices: the fact that knowledge and understanding relate differently to testimony, and the fact that some pieces of testimonial information are better than others for the sake of providing one with understanding and of yielding advancements in one’s epistemic standing.

Can we gain understanding from testifiers who themselves fail to understand? At first glance, this looks counterintuitive. How could a hearer who has no understanding or very poor understanding of a certain subject matter non-accidentally extract items of information relevant to understanding from a speaker’s testimony if the speaker does not understand what she is talking about? This paper shows that, when there are theories or representational devices working as mediators, speakers can intentionally generate understanding in their hearers by engaging in relevant speech acts without understanding the topic of these speech acts themselves. More specifically, I argue that testifiers can intentionally elicit understanding of empirical phenomena in their hearers even if they themselves lack such understanding – granted that they properly understood the epistemic mediators involved.

Die traditionelle Erkenntnistheorie beschäftigte sich vor allem mit drei großen Fragen. (i) Was ist Wissen? (ii) Ist Wissen möglich und in welchen Bereichen und in welchem Umfang können wir es, wenn überhaupt, erwerben? (iii) Was sind die Quellen des Wissens, und spielen womöglich einige von ihnen (etwa Wahrnehmung oder Introspektion) eine besondere Rolle für die Fundierung epistemischer Systeme? Neben der Einbeziehung sozialer Wissensquellen in die Behandlung von Frage (iii) ist in den letzten zwei Jahrzehnten auch ein weiteres Thema in den Fokus erkenntnistheoretischer Debatten gerückt. Wir streben nach Wissen und versuchen, es zu erhalten und zu vermehren. Wenn wir einer Person Wissen zuschreiben, so schwingen außerdem oft Anerkennung, gar Lob oder Bewunderung mit, Einstellungen, die wir Überzeugungen, die kein Wissen sind, vielfach versagen. Nicht zuletzt die anhaltende Beschäftigung der Philosophie selbst seit Platon mit den Fragen (i) bis (iii) scheint zu zeigen, dass wir Wissen als ein wertvolles Gut betrachten. Eine weitere wichtige epistemologische Frage lautet daher (iv): Worin liegt der besondere Wert des Wissens?

Structural realism à-la-Worrall is the view that inasmuch as our scientific theories provide us with (partially) adequate descriptions of an objective and independent reality, they do so by shedding light on the way this reality is in itself structured, and not on the so-called nature of existing objects. This position seems to imply that there is something about reality that lies beyond our grasp. I will reconstruct and shed new light onto Worrall’s position and show that, contrary to how it might appear at first sight, its allegedly negative, or pessimist stance has a positive side: by placing a constraint on our (theoretically mediated) knowledge, structural realism might tell us something relevant about the nature and functioning of our scientific understanding of the world. The paper is divided in three parts. The first part is devoted to a brief reconstruction of Worrall’s position. In the second part, I propose a new reading of the position in question by uncovering, highlighting and developing its epistemological consequences. In the last part, I investigate and scrutinize the connection between understanding and structures. The overall aim is to show how Worrall’s structural realism, especially in the reading I am proposing here, may provide us with a plausible explanation of the epistemic value of past and actual scientific theories.

Scientific realism, roughly, is the view that successful scientific theories are (at least partially or approximately) true. Is this the most reasonable stance to assume towards science? The no-miracle argument says it is: the stunning empirical success of our scientific theories is in need of an explanation, and (partial or approximate) truth seems to be the best explanation that we have at hand. The aim of this paper is to briefly reconstruct the trajectory of the success–to–truth inference, to critically analyse it in its latest formulation, and to sketch a possible way to go in order to make it a safer inference.

C’è una tensione all’interno del sistema di Quine: il suo realismo ci porta a credere che la realtà debba essere così come le nostre migliori teorie dicono che sia, ma i suoi assunti semantici – cioè la sua maniera di concepire le dinamiche del significare e del riferirsi ad oggetti – ci gettano in uno stato di incertezza radicale attorno a ciò che vale come oggetto delle nostre teorie. Questo libro si propone di allentare tale tensione, scandagliando il dominio di questa incertezza e mettendone in luce i confini, con il fine di mostrare come la forma di realismo più consona a Quine sia un realismo che guardi non ad oggetti singolarmente denotati da termini, ma alla maniera in cui gli oggetti sono interrelati, alle strutture che in sistemi di oggetti sono realizzate.