We tend to applaud those who think for themselves: the ever-curious student, for example, or the grownup who does her own research. Even as we’re applauding, however, we ourselves often don’t think for ourselves. This book argues that’s completely OK. In fact, it’s often best just to take other folks’ word for it, allowing them to do the hard work of gathering and evaluating the relevant evidence. In making this argument, philosopher Jonathan Matheson shows how 'expert testimony' and 'the wisdom of crowds' are tested and provides convincing ideas that make it rational to believe something simply because other people believe it. Matheson then takes on philosophy’s best arguments against his thesis, including the idea that non-self-thinkers are free-riding on the work of others, Socrates’ claim that "the unexamined life isn’t worth living," and that outsourcing your intellectual labor makes you vulnerable to errors and manipulation. Matheson shows how these claims and others ultimately fail -- and that when it comes to thinking, we often need not be sheepish about being sheep. Key Features Discusses the idea of not thinking for yourself in the context of contemporary issues like climate change and vaccinations Engages in numerous contemporary debates in social epistemology Examines what can be valuable about thinking for yourself and argues that these are insufficient to require you to do so Outlines the key, practical takeaways from the argument in an epilogue

This is the first book dedicated to the topic of epistemic autonomy. It features original essays from leading scholars that promise to significantly shape future debates in this emerging area of epistemology. While the nature of and value of autonomy has long been discussed in ethics and social and political philosophy, it remains an underexplored area of epistemology. The essays in this collection take up several interesting questions and approaches related to epistemic autonomy. Topics include the nature of epistemic autonomy, whether epistemic paternalism can be justified, autonomy as an epistemic value and/or vice, and the relation of epistemic autonomy to social epistemology and epistemic injustice. Epistemic Autonomy will be of interest to researchers and advanced students working in epistemology, ethics, and social and political philosophy.

We tend to applaud those who think for themselves: the ever-curious student, for example, or the grownup who does her own research. Even as we’re applauding, however, we ourselves often don’t think for ourselves. This book argues that’s completely OK. In fact, it’s often best just to take other folks’ word for it, allowing them to do the hard work of gathering and evaluating the relevant evidence. In making this argument, philosopher Jonathan Matheson shows how 'expert testimony' and 'the wisdom of crowds' are tested and provides convincing ideas that make it rational to believe something simply because other people believe it. Matheson then takes on philosophy’s best arguments against his thesis, including the idea that non-self-thinkers are free-riding on the work of others, Socrates’ claim that "the unexamined life isn’t worth living," and that outsourcing your intellectual labor makes you vulnerable to errors and manipulation. Matheson shows how these claims and others ultimately fail -- and that when it comes to thinking, we often need not be sheepish about being sheep. Key Features Discusses the idea of not thinking for yourself in the context of contemporary issues like climate change and vaccinations Engages in numerous contemporary debates in social epistemology Examines what can be valuable about thinking for yourself and argues that these are insufficient to require you to do so Outlines the key, practical takeaways from the argument in an epilogue

How do people form beliefs, and how should they do so? This book presents seventeen new essays on these questions, drawing together perspectives from philosophy and psychology. The first section explores the ethics of belief from an individualistic framework. It begins by examining the question of doxastic voluntarism-i.e., the extent to which people have control over their beliefs. It then shifts to focusing on the kinds of character that epistemic agents should cultivate, what their epistemic ends ought to be, and the way in which these issues are related to other traditional questions in epistemology. The section concludes by examining questions of epistemic value, of whether knowledge is in some sense primary, and of whether the ethics of belief falls within the domain of epistemology or ethics. The second section extends this traditional debate to issues concerning the social dimensions of belief formation. It begins with essays by social psychologists discussing the past three decades of research in 'lay epistemics'. It continues by examining Humean, Kantian, and feminist insights into the social aspects of belief formation, as well as questions concerning the ethics of assertion. The section concludes with a series of essays examining a topic that is currently of great interest to epistemologists: namely, the significance of peer disagreement.