Moral Obligation and Epistemic Risk

Z. J. King, B. Babic
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引用次数: 9

Abstract

This chapter concerns pernicious predictive inferences: taking someone to be likely to possess a socially disvalued trait based on statistical information about the prevalence of that trait within a social group to which she belongs. Some scholars have argued that pernicious predictive inferences are morally prohibited, but are sometimes epistemically required, leaving us with a tragic conflict between the requirements of epistemic rationality and those of morality. Others have responded by arguing that pernicious predictive inferences are sometimes epistemically prohibited. The present chapter takes a different approach, considering the sort of reluctance to draw pernicious predictive inferences that seems morally praiseworthy and vindicating its epistemic status. We argue that, even on a simple, orthodox Bayesian picture of the requirements of epistemic rationality, agents must consider the costs of error—including the associated moral and political costs—when forming and revising their credences. Our attitudes toward the costs of error determine how “risky” different credences are for us, and our epistemic states are justified in part by our attitudes toward epistemic risk. Thus, reluctance to draw pernicious predictive inferences need not be epistemically irrational, and the apparent conflict between morality and epistemic rationality is typically illusory.
道德义务与认知风险
这一章concernsÂ有害的预测推断:根据统计信息认为某人可能拥有一种不受社会重视的特征,这种特征在她所属的社会群体中普遍存在。一些学者认为,有害的预测推理在道德上是被禁止的,但有时在认识论上是必要的,这让我们陷入了认识论理性和道德要求之间的悲剧性冲突。其他人的回应是,有害的预测推理有时在认识论上是被禁止的。本章采取了一种不同的方法,考虑到不愿意做出有害的预测推断,这些推断在道德上是值得赞扬的,并证明了其认知地位。我们认为,即使是在一个简单的,正统的贝叶斯的知识理性的要求,代理人必须考虑错误的成本-包括相关的道德和政治成本-当形成和修改他们的凭证。我们对错误代价的态度决定了不同的信任对我们来说有多大的“风险”,我们的认知状态在一定程度上是由我们对认知风险的态度来证明的。因此,不愿做出有害的预测推理不一定是认识论上的非理性,道德和认识论理性之间的明显冲突通常是虚幻的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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