Este artigo visa realizar uma análise desde um ponto de vista da epistemologia social e de uma epistemologia dos vícios para se responder uma pergunta que vem sendo feita em diversas pesquisas de psicologia experimental: O uso da Internet nos torna intelectualmente viciosos? A conclusão a que chego é a de que sim, em determinados contextos, o uso da Internet nos torna intelectualmente viciosos. Para chegar a esta conclusão, analiso um experimento realizado em uma pesquisa de psicologia experimental que afirma que a Internet nos torna intelectualmente arrogantes e uma resposta desde um ponto de vista da epistemologia que defende que este uso pode promover talvez mais virtudes. Em seguida considero a arquitetura da internet dentro de um contexto informacional específico para poder chegar à conclusão de que a internet, em determinados contextos, nos torna sim intelectualmente viciosos. PALAVRAS-CHAVE: Epistemologia Social, Epistemologia dos Vícios, Epistemologia das Virtudes, Testemunho, Vícios IntelectuaisABSTRACT: Many call the era in which we currently live as the Information Age. This is because we live in a highly connected world where the flow of information is constant. One of the main sources of information these days is the Internet, whether through Google searches or through the testimony of our friends or companies that we trust on social media. This article aims at an analysis from the point of view of social epistemology and vice epistemology to answer a question that has been asked in several researches of experimental psychology: Does the use of the Internet make us intellectually vicious? My conclusion is that in certain contexts the use of the Internet makes us intellectually vicious. To reach this conclusion, I analyze an experiment conducted in an experimental psychology research that states that the Internet makes us intellectually arrogant and a response from a point of view of epistemology that argues that it may actually promote more virtues. Then I consider the architecture of the Internet within a specific informational context to be able to reach the conclusion that the internet, in certain contexts, makes us rather intellectually vicious.
Este artigo tem como objetivo propor uma definição de virtudes e vícios intelectuais relativos a uma investigação. Por investigação aqui entende-se qualquer busca que proporcione um produto epistêmico como por exemplo Conhecimento ou Entendimento. Para isso, faço uma análise da definição de virtudes e vícios oferecida por Quassim Cassam e discuto alguns problemas desta definição. Proponho que, ao contrário de Cassam e de Duncan Pritchard, a meta de uma investigação não é apenas Conhecimento ou apenas Entendimento. Em seguida, na parte final do artigo, proponho duas aplicações práticas a definição de virtudes e vícios intelectuais. A primeira eu descrevo como o uso da Internet pode proporcionar em nós mais vícios que virtudes intelectuais, e a segunda descrevo que na prática e pesquisa médica, ao que parece, também há mais vícios que virtudes intelectuais.
AQ2The abstract is published online only. If you did not include a short abstract for the online version when you submitted the manuscript, the first paragraph or the first 10 lines of the chapter will be displayed here. If possible, please provide us with an informative abstract.Since the famous passage in which Socrates (Plato 1997) says that the unexamined, and therefore nonreflected, life is not worth living, "reflection" has been a diffuse and iterant term in ethics, moral philosophy, epistemology, political philosophy (Tiberius 2008; Skorupski 2010), but also in psychology (Marsico et al. 2015). This volume opens a new perspective on the topic of reflection, considering the most recent approaches in both philosophy (namely in epistemology) and cultural psychology.
The value problem is the problem that arises from the following reasoning: if both the knowledge and mere true belief are equally useful, then for what reason knowledge is more valuable than mere true belief. Despite being formulated initially in Plato’s Meno dialogue, the value problem seems to have received little attention since. In contemporary epistemology, the value problem became central, requiring that any good theory of knowledge should be able to explain the value of knowledge in order to be a good theory of knowledge. Recently, new demands to the value of problem arise, demanding that it should be explained not only the reason why knowledge is more valuable, but also the reason why knowledge has final value. In this paper, two answers to the value problem that have been made recently are analyzed, namely the reliabilist solution and the virtue epistemology solution, and I will conclude that both solutions fail to explain the final value of knowledge.
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