Cases such as Cambridge Analytica or the use of AI by the Chinese government suggest that the use of artificial intelligence (AI) creates some risks for democracy. This paper analyzes these risks by using the concept of epistemic agency and argues that the use of AI risks to influence the formation and the revision of beliefs in at least three ways: the direct, intended manipulation of beliefs, the type of knowledge offered, and the creation and maintenance of epistemic bubbles. It then suggests some implications for research and policy.

Shallow cognizing is a familiar but overlooked practice of self-control, typically initiated without conscious intention, that enables us to short-circuit potential upwellings of emotion and desire in ourselves. We will consider the range of contexts in which the practice is manifest, speculate about its roots in the compartmentalized structure of our cognitive systems, ponder its benefits and costs (its uses and misuses), and contemplate its relation to virtue.

Romantic partnerships are typically among the most important goods in our lives. But romance sometimes ends, and often so too does the relationship. It is amply corroborated by empirical research that in undergoing divorce we are particularly vulnerable to being wronged and harmed.

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It is widely supposed that it is important to imbue patients undergoing medical procedures with a sense of hope. But why is hope so important in healthcare, if indeed it is? We examine the answers that are currently on offer and show that none do enough to properly explain the importance that is often attributed to hope in healthcare.

Defenders of male circumcision increasingly argue that female ‘circumcision’ (ritual cutting of the clitoral hood or labia) should be legally allowed in Western liberal democracies even when non-consensual. In a recent article, Richard Shweder (2021) gives perhaps the most persuasive articulation of this argument to have so far appeared in the literature.

In June 2020, numerous companies that advertise on social media platforms withdrew their business, citing failures of the platforms (especially Facebook) to address the proliferation of harmful content. Many were inspired by the #StopHateForProfit campaign initiated by the Anti-Defamation League. These events invite reflection on an understudied topic: the ethics of boycotting by corporations. Under what conditions is corporate boycotting permissible, required, supererogatory, or forbidden?