The first philosophical introduction to extremism which will become the 'go to' book on the topic. A highly topical subject on which courses are emerging - this book will enable teachers to teach it. Quassim Cassam is a prestigious name and already well-known for his work on terrorism and conspiracy theories and is a regular commentator on BBC Radio. Includes lots of examples of many kinds of extremism, from the philosophical and psychological (Nietzsche and Jung) to the political (Suffragettes, ANC) to contemporary examples like Prevent, the UK Deadicalization program and examples from the US and Europe.

This is the first edited scholarly collection devoted solely to the epistemology of democracy. Its fifteen chapters, published here for the first time and written by an international team of leading researchers, will interest scholars and advanced students working in democratic theory, the harrowing crisis of democracy, political philosophy, social epistemology, and political epistemology. The volume is structured into three parts, each offering five chapters. The first part, Democratic Pessimism, covers the crisis of democracy, the rise of authoritarianism, public epistemic vices, misinformation and disinformation, civic ignorance, and the lacking quantitative case for democratic decision-making. The second part, Democratic Optimism, discusses the role of hope and positive emotions in rebuilding democracy, proposes solutions to myside bias, and criticizes dominant epistocratic approaches to forming political administrations. The third and final part, Democratic Realism, assesses whether we genuinely require emotional empathy to understand the perspectives of our political adversaries, discusses the democratic tension between mutual respect for others and a quest for social justice, and evaluates manifold top-down and bottom-up approaches to policy making.

The first philosophical introduction to extremism which will become the 'go to' book on the topic. A highly topical subject on which courses are emerging - this book will enable teachers to teach it. Quassim Cassam is a prestigious name and already well-known for his work on terrorism and conspiracy theories and is a regular commentator on BBC Radio. Includes lots of examples of many kinds of extremism, from the philosophical and psychological (Nietzsche and Jung) to the political (Suffragettes, ANC) to contemporary examples like Prevent, the UK Deadicalization program and examples from the US and Europe.

Some of the most problematic human behaviors involve vices of the mind such as arrogance, closed-mindedness, dogmatism, gullibility, and intellectual cowardice, as well as wishful or conspiratorial thinking. What sorts of things are epistemic vices? How do we detect and mitigate them? How and why do these vices prevent us from acquiring knowledge, and what is their role in sustaining patterns of ignorance? What is their relation to implicit or unconscious bias? How do epistemic vices and systems of social oppression relate to one another? Do we unwittingly absorb such traits from the process of socialization and communities around us? Are epistemic vices traits for which we can blamed? Can there be institutional and collective epistemic vices? This book seeks to answer these important questions about the vices of the mind and their roles in our social and epistemic lives, and is the first collection of its kind. Organized into three parts, chapters by outstanding scholars explore the nature of epistemic vices, specific examples of these vices, and case studies in applied vice epistemology, including education and politics. Alongside these foundational questions, the volume offers sophisticated accounts of vices both new and familiar. These include epistemic arrogance and servility, epistemic injustice, epistemic snobbishness, conspiratorial thinking, procrastination, and forms of closed-mindedness. Vice Epistemology is essential reading for students of ethics, epistemology, and virtue theory, and various areas of applied, feminist, and social philosophy. It will also be of interest to practitioners, scholars, and activists in politics, law, and education.

Leading philosopher Quassim Cassam introduces epistemic vices, drawing on recent political phenomena including Brexit and Trump to explore such 'vices of the mind'. Manifesting as character traits, attitudes, or thinking styles, epistemic vices prevent us from having or sharing knowledge. Cassam gives an account of the nature and importance of these vices, which include closed-mindedness, intellectual arrogance, wishful thinking, and prejudice. In providing the first extensive coverage of vice epistemology, an exciting new area of philosophical research, Vices of the Mind uses real examples drawn primarily from the world of politics to develop a compelling theory of epistemic vice. Key events such as the 2003 Iraq War and the 2016 Brexit vote, and notable figures including Donald Trump and Boris Johnson are analysed in detail to illustrate what epistemic vice looks like in the modern world. The traits covered in this landmark work include a hitherto unrecognised epistemic vice called 'epistemic insouciance'. Cassam examines both the extent to which we are responsible for our failings and the factors that make it difficult to know our own vices. If we are able to overcome self-ignorance and recognise our epistemic vices, then is there is anything we can do about them? Vices of the Mind picks up on this concern in its conclusion by detailing possible self-improvement strategies and closing with a discussion of what makes some epistemic vices resistant to change.

How is knowledge of the external world possible? How is knowledge of other minds possible? How is a priori knowledge possible? These are all examples of how-possible questions in epistemology. Quassim Cassam explains how such questions arise and how they should be answered.
In general, we ask how knowledge, or knowledge of some specific kind, is possible when we encounter obstacles to its existence or acquisition. So the question is: how is knowledge possible given the various factors that make it look impossible? A satisfactory answer to such a question will therefore need to do several different things. In essence, explaining how a particular kind of knowledge is possible is a matter of identifying ways of acquiring it, overcoming or dissipating obstacles to its acquisition, and figuring out what makes it possible to acquire it.
To respond to a how-possible question in this way is to go in for what might be called a "multi-levels" approach. The aim of this book is to develop and defend this approach. The first two chapters bring out its advantages and explain why it works better than more familiar "transcendental" approaches to explaining how knowledge is possible. The remaining chapters use the multi-levels framework to explain how perceptual knowledge is possible, how it is possible to know of the existence of minds other than one's own and how a priori knowledge is possible.

How is knowledge of the external world possible? How is knowledge of other minds possible? How is a priori knowledge possible? These are all examples of how-possible questions in epistemology. Quassim Cassam explains how such questions arise and how they should be answered.
In general, we ask how knowledge, or knowledge of some specific kind, is possible when we encounter obstacles to its existence or acquisition. So the question is: how is knowledge possible given the various factors that make it look impossible? A satisfactory answer to such a question will therefore need to do several different things. In essence, explaining how a particular kind of knowledge is possible is a matter of identifying ways of acquiring it, overcoming or dissipating obstacles to its acquisition, and figuring out what makes it possible to acquire it.
To respond to a how-possible question in this way is to go in for what might be called a "multi-levels" approach. The aim of this book is to develop and defend this approach. The first two chapters bring out its advantages and explain why it works better than more familiar "transcendental" approaches to explaining how knowledge is possible. The remaining chapters use the multi-levels framework to explain how perceptual knowledge is possible, how it is possible to know of the existence of minds other than one's own and how a priori knowledge is possible.

Self and World is an exploration of the nature of self-awareness. Quassim Cassam challenges the widespread and influential view that we cannot be introspectively aware of ourselves as objects in the world. In opposition to the views of many empiricist and idealistic philosophers, including Hume, Kant and Wittgenstein, he argues that the self is not systematically elusive from the perspective of self-consciousness, and that consciousness of our thoughts and experiences requires a sense of our thinking, experiencing selves as shaped, located, and solid physical objects in a world of such objects. Awareness of oneself as a physical object involves forms of bodily self-awareness whose importance has seldom been properly acknowledged in philosophical accounts of the self and self-awareness. The conception of self-awareness defended in this book helps to undermins the idealist thesis that the self does not belong to the world, and also the claim that the existence of subjects or persons is only a derivative feature of reality. In the final part of the book, Cassam argues that the existence of persons is a substantial fact about the world, and that it is not possible to give a complete description of reality without claiming that persons exist. This clear, original, and challenging treatment of one of the deepest intellectual problems will demand the attention of all philosophers and cognitive scientists who are concerned with the self.

An exploration of the nature of self-awareness, Quassim Cassam challenges the widespread and influential view that one cannot be introspectively aware of oneself as an object in the world. In opposition to the views of many empiricist and idealist philosophers, including Hume, Kant, and Wittgenstein, he argues that the self is not systematically elusive from the perspective of self-consciousness, and that consciousness of thoughts and experiences requires a sense of thinking, experiencing selves as shaped, located, and solid physical objects in a world of such objects. Awareness of oneself as a physical object involves forms of bodily self-awareness whose importance has seldom been properly acknowledged in philosophical accounts of the self and self-awareness. The conception of self-awareness defended in this book helps to undermine the idealist thesis that the self does not belong to the world, and also the claim that the existence of subjects or persons is only a derivative feature of reality. In the final part of the book, Cassam argues that the existence of persons is a substantial fact about the world, and that it is not possible to give a complete description of reality witho