{"id":14,"date":"2024-02-29T11:15:50","date_gmt":"2024-02-29T11:15:50","guid":{"rendered":"https:\/\/empiricalepistemology.stir.ac.uk\/?page_id=14"},"modified":"2026-06-02T08:12:20","modified_gmt":"2026-06-02T08:12:20","slug":"events","status":"publish","type":"page","link":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/events\/","title":{"rendered":"Events"},"content":{"rendered":"\n<h2 class=\"wp-block-heading has-text-align-center\">Events<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">Workshop 4<\/h3>\n\n\n\n<h3 class=\"wp-block-heading has-text-align-center\" id=\"block-f9e133d9-34a4-4ff4-9ebe-3628f3d5e47f\"><em><strong>Epistemologies of Place<\/strong><\/em><\/h3>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\" id=\"block-f26f22f7-8b91-44a3-ae3f-3523b9c44405\"><em>9 &amp; 10 June 202<\/em>6<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\" id=\"block-ef770b03-24aa-4d3a-979d-245e830fb544\"><a href=\"https:\/\/link.mazemap.com\/s1JLa089\">R<\/a><a href=\"https:\/\/link.mazemap.com\/IupQYjFp\">oom H5, Pathfoot Building, University of Stirling <\/a>and partly online<\/p>\n\n\n\n<p class=\"has-text-align-left wp-block-paragraph\">This conference considers how place-knowledge \u2013 especially in relation to cities \u2013 comes to be formed through sensory engagements, lived experiences, and interactions with environments through physical immersion, memory and imagination, and the role these play in giving rise to place(s). Combining academic papers with interactive activities such as storytelling, mapping, walking and artistic interventions, together we will explore the challenges and opportunities for place-based imagining and to reflect on how ways of knowing shape, and are shaped by, engagements with place.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>To register, please see here: <\/strong><a href=\"https:\/\/docs.google.com\/forms\/d\/e\/1FAIpQLSeW6OBAhgzCShItz2zlvI88jHo5o4quqJQPU-EO1ydfQGlQrg\/viewform\">https:\/\/docs.google.com\/forms\/d\/e\/1FAIpQLSeW6OBAhgzCShItz2zlvI88jHo5o4quqJQPU-EO1ydfQGlQrg\/viewform<\/a><\/p>\n\n\n\n<h4 id=\"block-c3a8c253-906d-4bc6-bcc4-5bd91ccab0f7\" class=\"wp-block-heading\">Speakers<\/h4>\n\n\n\n<ul id=\"block-44fc4dc6-b03a-4234-9407-08e64063549b\" class=\"wp-block-list\">\n<li><a href=\"https:\/\/placememory.net\/dr-pablo-fernandez-velasco\/\">Pablo Fernandez Velasco<\/a> (Stirling)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.durham.ac.uk\/staff\/paola-di-giuseppantonio-di-franco\/\">Paola di Guiseppantonio di Franco<\/a> (Essex) <strong>&#8211; in person only<\/strong><\/li>\n\n\n\n<li><a href=\"https:\/\/www.gla.ac.uk\/schools\/humanities\/staff\/rebeccanoone\/\">Rebecca Noone <\/a>(Glasgow)<\/li>\n\n\n\n<li><a href=\"https:\/\/profiles.ucl.ac.uk\/61574-christina-anderson\">Christina Anderson<\/a> (UCL) &#8211; <strong>in person only<\/strong><\/li>\n\n\n\n<li><a href=\"https:\/\/www.quillrkukla.xyz\/\">Quill Kukla<\/a> (Georgetown)<\/li>\n\n\n\n<li><a href=\"https:\/\/placememory.net\/dr-sofya-shahab\/\">Sofya Shahab<\/a> (Stirling) &amp; Mirma Al Wareh <strong>&#8211; in person only<\/strong><\/li>\n<\/ul>\n\n\n\n<div style=\"height:77px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 id=\"block-4aa4c003-0425-43da-b2e4-a495550ac2bb\" class=\"wp-block-heading has-text-color has-link-color wp-elements-87556f4f2beb8393e094cc82be3d6461\" style=\"color:#002575\">Abstracts<\/h4>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-4a982b7f05cb0010507a595a1599df87 wp-block-paragraph\" id=\"block-1c6d13d4-b9fd-4e50-86a3-7149fb1199ac\" style=\"color:#002575\"><strong>Pablo Fernandez Velasco (Stirling)<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Atmospheric engagement and the epistemology of place<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-5d89d094-edc1-4613-a270-ca707365f232\">Place is a central concept in many fields, including environmental psychology, architecture, ecology, anthropology and, of course, geography. Despite its evident importance, there is a remarkable gap when it comes to the epistemology of place. Place had a central role in ancient philosophy, most notably in Aristotle\u2019s work. But within contemporary philosophy, place has been largely on the sidelines, explored only here and there in the phenomenological tradition, and indirectly, in 4E approaches to cognition. In this paper, I follow Quill Kukla\u2019s call to consider the epistemology of place (2023). For Kukla, to know a place (a form of knowledge-of) is categorically distinct from knowledge-that or knowledge-how, even if in practice, all three are deeply entangled. To know a place is a first-personal, gradated, experiential knowledge of a particular (e.g. the city of Berlin, or the neighbourhood of Lavapies). It is a form of aesthetic knowledge built over time. I continue this line of inquiry by considering affective atmospheres. Atmospheres are, according to a recent proposal, potentialities that operate at the level of places and that relate an agent to their environment (Fernandez Velasco &amp; Niikawa, 2025). Day in, day out, we sense the potentials of the places we dwell in \u2014 the actions that places afford, the dangers they pose, and their power to surprise us. Our grasp of atmospheres is a form of modal knowledge that is experiential, agential and affective (Vetter, 2024). In this talk, I will argue that by considering our interaction with atmospheres, we can explain much of what is unique about knowing places.<\/p>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-a67d69fc138d48f2553415fe7ee32b53 wp-block-paragraph\" id=\"block-0548e6ca-09c6-4726-8dd8-65dcf30afa35\" style=\"color:#002575\"><strong>Paola Di Giuseppantonio Di Franco (Essex)<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Scents of Place: Immersion and Multisensory Encounters with<\/strong> <strong>Post-Disaster Urbanscapes<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This paper explores this question through the <em>REPLACE<\/em> UKRI FLF research programme, which investigates how immersive and 3D technologies \u2014 including VR, photogrammetry, and 3D printing \u2014 can support the rebuilding of heritage, sense of place, and community resilience in post-disaster Italy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Drawing on a techno-ethnographic approach, the paper examines how immersive and multisensory methods can reveal embodied and affective dimensions of place that are often difficult to articulate through conventional heritage documentation. Our methodology combines long-term immersive 360\u00b0 walking interviews, biosensing (EDA), social media ethnography, object-based storytelling, and collaborative 3D digital reconstructions in communities affected by recurrent earthquakes in Italy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Each method engages different sensory and experiential dimensions of post-disaster urbanscapes. Immersive walking interviews allow stories of place to unfold through movement, atmosphere, and situated memory; biosensing captures affective intensities where language falls short; object-based storytelling anchors memory in material and emotional experience; while collaborative VR environments and digital reconstructions create spaces where communities can collectively re-imagine and negotiate transformed landscapes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Particular attention is given to sensory absences that emerge through immersive encounters with digitally reconstructed places. Participants frequently describe the remembered smell of earthquake debris, dust, humidity, stone, food, and domestic life, as well as the unsettling absence of familiar urban smells while inhabiting immersive environments. These sensory gaps reveal how place persists not only visually, but atmospherically and affectively through embodied memory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The paper argues that immersive technologies contribute to new forms of multisensory place-making and sensory storytelling and open new ways of reflecting on heritage values to imagine heritage futures after disaster.<\/p>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-2609feccfe03b55fdd13244e5d90895f wp-block-paragraph\" id=\"block-47177eff-5d65-4a61-aa7a-f9a8bd832d5a\" style=\"color:#002575\"><strong>Rebecca Noone (Glasgow)<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Bad boundaries and ambivalence:&nbsp;the futilities of location awareness<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-1b8b109f-a8ed-484a-8339-3858106e7d2e\">Spatial data is notorious for its&nbsp;<em>bad boundaries<\/em>.&nbsp;From brokering location information, to the relentless expansion of Google Maps\u2019 \u2018total\u2019 plotting of the world, location data&nbsp;targets, tracks, fences, and positions.&nbsp;This paper traces the bad boundaries drawn by Google Maps\u2019 pursuit of precision, to then arrive at a flood of imprecise location data: Google\u2019s place-based reviews.&nbsp;There are almost a billion reviews of restaurants, shops, hotels, libraries, beaches, car parks, airports, schools, playgrounds, and more on Google Maps alone. Ranging from excited praise to petty grievances, these location-specific reviews are sutured into the map data, ready to be recalled for people to read, sort decipher and decide. But this \u2018location data\u2019 is selective and idiosyncratic\u2014at times absurd and other times pressing and urgent. The question is: are online reviews a contradiction or extension of Google\u2019s claims to precision?&nbsp;<\/p>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-d5367a43af15bd5bc87e568b355f1018 wp-block-paragraph\" id=\"block-d10af045-3939-4740-b73f-fc5b1b53b76d\" style=\"color:#002575\"><strong>Christina Anderson (UCL)<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Finding Other Places in the Places We Call Home<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-8eecc468-3edb-40b3-abed-61de4b3ec7a3\">The project \u2018Connecting Histories, Connecting Heritage: Early Modern Cities and Their Afterlives\u2019 (CHCH) investigates how transnational exchanges shaped the urban fabric of early modern (16th- and 17th-century) cities. Antwerp in today\u2019s Belgium serves as the first case study.&nbsp; Two of the project\u2019s research questions are 1) How can we access the dynamics of both sides of early modern exchanges in novel ways? and 2) How does conceptualising the material fabric of early modern cities in terms of connected heritage help to recover the complexity of the social relationships embodied there and challenge us to recognise our own interconnectedness and that of the places we inhabit?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In answering these questions, the project is testing different ways of \u2018activating\u2019 these historic connections in the urban landscape through sensory encounters, immersive and virtual experiences, and other digital and analogue means.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-8eecc468-3edb-40b3-abed-61de4b3ec7a3\">This interactive session will involve three mini-presentations, each on a different approach to accessing historic connections in the cityscape and each followed by time for brainstorming and discussion.<\/p>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-ef61a624ee57f7daf5d40ca98d5207df wp-block-paragraph\" id=\"block-080440dc-2cf8-4330-bf69-c23eb632e1a2\" style=\"color:#002575\"><strong>Sofya Shahab (Stirling)<\/strong> <strong>&amp; Mirma Al Wareh<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Feminist epistemologies and place-based photo-voice<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-e2139848-f4af-41e5-bd59-043c2736592f\">As part of the UKRI \u2018Reconfiguring Heritage\u2019 project, we have been exploring alternative ways of understanding and engaging with how youth in conflict affected contexts in Jordan, Syria, Iraq and the Kurdistan Region of Iraq (KRI) relate to and form the places in which they live, work and socialise. Through photo voice, participant researchers provide a visual representation that records and reflects their community\u2019s strengths and concerns within the images they capture in order to promote critical dialogue and knowledge about personal and collective issues. Within this session, we will provide a brief introduction to photo voice and how it has been used in the project by a team of youth in Syria to highlight practices and places of peace in the midst of marginalisation and violence. Those attending the session will then have the opportunity to undertake a mini-photo voice project to explore the Pathfoot Building and surrounding spaces. As such, we will collectively learn and evaluate how photo voice may be used to further understandings of place-knowledge(s) and the interactive and embodied dimensions attendant in how they are formed.<\/p>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-620696237fad91a1159f3481c3181e95 wp-block-paragraph\" id=\"block-f8620e8f-117d-4a0b-bc59-04caf98b62e0\" style=\"color:#002575\"><strong>Quill Kukla (Georgetown)<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Staging Expert Speech and the Choreography of Epistemic Authority<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\" id=\"block-95017eb2-4dd8-40d8-93fa-c45276364455\">I will argue that understanding, managing, and reforming the recognition, transmission, and contestation of expert speech requires understanding it as a&nbsp;<em>material performance&nbsp;<\/em>with&nbsp;<em>aesthetic form<\/em>&nbsp;in a&nbsp;<em>performance venue.&nbsp;<\/em>&nbsp;I will look at how the&nbsp;<em>place<\/em>&nbsp;of speech and the&nbsp;<em>staging<\/em>&nbsp;of expertise shape how much epistemic authority a speaker has and how their speech gets audience uptake. I look at specific material places that&nbsp;serve as performance venues for expert speech, including university campuses, press conferences, museums, and social media. Ultimately, I argue that aesthetics and epistemology are constitutively intertwined, and that we cannot understand the social transmission of knowledge without attending to how expertise is emplaced, staged, and choreographed.<\/p>\n\n\n\n<div style=\"height:77px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-color has-link-color wp-elements-206420908ebf84ad4f4c7b81555453c8 wp-block-paragraph\" id=\"block-080440dc-2cf8-4330-bf69-c23eb632e1a2\" style=\"color:#002575\"><strong>Schedule<\/strong><\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><img loading=\"lazy\" decoding=\"async\" width=\"498\" height=\"720\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2026\/05\/EEN-workshop-schedule2.gif\" alt=\"\" class=\"wp-image-427\" style=\"aspect-ratio:0.691674985893485;width:672px;height:auto\"\/><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\" id=\"block-d17ac2a1-4a9e-4f1c-b152-4832c4a37352\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<div class=\"wp-block-pb-accordion-item c-accordion__item js-accordion-item no-js is-open\" data-initially-open=\"true\" data-click-to-close=\"true\" data-auto-close=\"true\" data-scroll=\"false\" data-scroll-offset=\"0\"><h3 id=\"at-140\" class=\"c-accordion__title js-accordion-controller\" role=\"button\">Workshop 3<\/h3><div id=\"ac-140\" class=\"c-accordion__content\">\n<h3 class=\"wp-block-heading has-text-align-center has-text-color has-link-color has-medium-font-size wp-elements-f74d9a8716246d195168ed80cb9df7e6\" style=\"color:#002575\"><em>How to respond to disagreement?                                                                                      Perspective from philosophy, politics and social science.<\/em><\/h3>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>1 &amp; 2 May 202<\/em>5<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><a href=\"https:\/\/link.mazemap.com\/s1JLa089\" data-type=\"link\" data-id=\"https:\/\/link.mazemap.com\/s1JLa089\"><em>2A54, Cottrell Building,<\/em> <em>University of<\/em> <em>Stirling<\/em>&nbsp;<\/a><\/p>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-f2db741aba0494bed789982d07d928b8\" style=\"color:#002575\">Speakers<\/h4>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Epistemologists<\/strong>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/petergraham.ucr.edu\/\">Peter Graham<\/a> (UC Riverside)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.sonia-rocaroyes.net\/\" data-type=\"link\" data-id=\"https:\/\/www.sonia-rocaroyes.net\/\">Sonia Roca-Royes<\/a> (Stirling)&nbsp;<\/li>\n\n\n\n<li><a href=\"https:\/\/www.spencerpaulson.com\/\" data-type=\"link\" data-id=\"https:\/\/www.spencerpaulson.com\/\">Spencer Paulson<\/a> (Glasgow)&nbsp;<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Empirical Researchers:&nbsp;<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/www.southampton.ac.uk\/people\/5x9w5s\/professor-matt-ryan#about\" data-type=\"link\" data-id=\"https:\/\/www.southampton.ac.uk\/people\/5x9w5s\/professor-matt-ryan#about\">Matt Ryan<\/a> (Southampton)&nbsp;<\/li>\n\n\n\n<li><a href=\"https:\/\/www.soas.ac.uk\/about\/romina-istratii\" data-type=\"link\" data-id=\"https:\/\/www.soas.ac.uk\/about\/romina-istratii\">Romina Istratii <\/a>(SOAS)&nbsp;<\/li>\n\n\n\n<li><a href=\"https:\/\/warwick.ac.uk\/fac\/cross_fac\/cim\/people\/matt-spencer\/\" data-type=\"link\" data-id=\"https:\/\/warwick.ac.uk\/fac\/cross_fac\/cim\/people\/matt-spencer\/\">Matt Spencer<\/a> (Warwick)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.gla.ac.uk\/schools\/psychologyneuroscience\/staff\/christophdaube\/\">Christoph Daube<\/a> (Glasgow)<\/li>\n<\/ul>\n\n\n\n<div style=\"height:66px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-78f9bc5f4e5dd009503b9240d50d1021\" style=\"color:#002575\">Abstracts<\/h4>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-3c090789e6632e407ab638a5908592cf wp-block-paragraph\" style=\"color:#002575\"><strong>Sonia Roca-Royes<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Peer Disagreement and Doxastic Involuntarism<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The talk will introduce the phenomenon of peer disagreement and a central question it raises in relation to epistemic rationality: how are we to respond, epistemically, to such phenomenon? I will survey the two views on the matter that lie on opposite ends of a spectrum and let this survey inform the motivation of a moderate answer instead, whose distinctive feature is that it takes seriously the hypothesis of<em>&nbsp;doxastic involuntarism<\/em>.<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-50f8b1ed5bee55c79f080ea6df3d1d26 wp-block-paragraph\" style=\"color:#002575\"><strong>Matt Spencer<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Empirical epistemology of security vulnerabilities<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I&#8217;d like to think about the empirical epistemology of cyber security vulnerabilities. These flaws can be highly consequential, and their discovery can render security claims false or uncertain, creating the possibility of digital systems and devices operating in ways dramatically different from what is expected and intended.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Most security vulnerabilities are coding errors, but there is an also an important category that can be exploitable even in cases where there are no bugs in the software. What I have in mind are hardware vulnerabilities, and in particular software-induced hardware vulnerabilities such as Rowhammer (a vulnerability in Dynamic Random Access Memory) and transient execution vulnerabilities such as SPECTRE and Meltdown (vulnerabilities in processor design).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In my talk I will introduce hardware vulnerabilities (in an accessible manner), and then focus our attention on a number of claims that we might be interested in analysing further:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Statements about functional features of the hardware, in documentation or patents, that tip off vulnerability researchers, so that they start experimenting in ways that, in some cases, end up with the discovery of an exploitable flaw.<\/li>\n\n\n\n<li>Derivative &#8216;trigger&#8217; statements that make vulnerabilities public prior to their official disclosure, such as reports on experimental results, discussions on open source mailing lists or technology journalism.<\/li>\n\n\n\n<li>Claims made by vendors relating to the nature of the problem, such as Intel&#8217;s incendiary press release, on the day when the Meltdown and SPECTRE bugs were publicly announced, that the &#8216;computing devices&#8217; in question were &#8216;operating as designed&#8217;.<\/li>\n\n\n\n<li>Claims made by hardware manufacturers that the issue is fixed in their products (for instance in newer generations of products), that later turn out to be incorrect because the vulnerability was deeper or more slippery than had been recognised.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">As a sociologist, I am interested in how normative expectations are performed: how the &#8216;proper&#8217; functioning of technology is defined, and redefined in interaction and social process.<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-fb6806578488f4646dc63e4c1b80f038 wp-block-paragraph\" style=\"color:#002575\"><strong>Peter Graham<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>AI Testimony and the Scope of Knowledge through Comprehension<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-f91813e6fb906b91fd17e36b8bb4d775 wp-block-paragraph\" style=\"color:#002575\"><strong>Spencer Paulson<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Knowledge is the Most General State in Argumentative Equilibrium<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I argue that knowledge plays a distinctive role in psychological explanation that weaker epistemic states cannot because knowledge is the most general epistemic state that is robust in the face of counterevidence. I go further than previous advocates of this view, however, and claim that being robust in the face of counterevidence makes your belief robust in the face of counterargument. Drawing on recent work on the \u201csocial intentionality hypothesis\u201d, I argue that this makes knowledge uniquely well-suited to facilitate epistemic social coordination. Since executive-level belief revision involves running offline simulations of epistemic social coordination, knowledge plays an explanatory role in executive-level belief revision as well. Assigning this explanatory role to knowledge allows us to see its importance while sidestepping some points of contention such as whether knowledge is analyzable and whether it is a (non-composite) mental state.<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-37ee4ea7b0e8bcce6229cc7094c3ad83 wp-block-paragraph\" style=\"color:#002575\"><strong>Romina Istratii<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Disagreement as a healthy sign of productive cross-cultural collaboration: The need for articulating an epistemology of disagreement in international gender and development work<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the past four years, I have led Project dldl\/\u12f5\u120d\u12f5\u120d, which seeks to respond to domestic violence in Africa and Europe in culturally sensitive and theologically grounded ways informed by a decolonial ethos. The project has aimed to bridge secular and religious frameworks of understanding and responding to domestic violence to promote integrated and collaborative approaches between statutory, feminist and faith-based institutions and initiatives. I established the project in response to a persistent neglect in mainstream GBV responses to engage genuinely and productively with tensions that often emerge between secular gender standards promoted through a human rights discourse (often understood and perceived as universal or superior) and the norms and ideals of culturally diverse and religious communities around the world. Our work is precisely centred on the ethical and epistemological tensions between these worldviews, and recognises that both secular and religious discourses can be instrumentalised to perpetuate domestic violence and women\u2019s abuse, that perceived tensions must be given due recognition and navigated with sensitivity to minimise unnecessary backlash given colonial histories, and that appreciating people\u2019s cultural and religious worldviews is a necessary condition for respecting difference, but this should not hinder us from challenging harmful understandings, attitudes and norms. In my presentation, I will discuss the importance of cross-cultural awareness and literacy, decolonial reflexivity and Socratic dialectics in navigating positions that may seem to be or are incommensurable and how we can work productively within cross-cultural differences. While typically the aim has been to resolve disagreement, I would like to argue that disagreement is a healthy sign of genuinely embracing difference and diversity in the world. Existing within and despite disagreement might be necessary for responding collaboratively to societal challenges of a cross-cultural nature, raising the need for articulating an \u2018epistemology of disagreement&#8217; in international gender and development work.<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-ee8b537df672a49ca88c32551d5f3467 wp-block-paragraph\" style=\"color:#002575\"><strong>Christoph Daube<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Speech processing in the brain &#8211; a case for simplicity<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As neuroimaging matures, there is an expectation that ever more elaborate cognitive processes will be matched to corresponding neuronal measurements recorded with techniques such as functional magnetic resonance imaging or magnetoencephalography (MEG). Correspondingly, it seems intuitive that increasingly intricate operationalisations of e.g. linguistic structures are reported to be observable in brain waves recorded during passive speech listening.<br>In this talk, I will take an alternative perspective: While the brain undoubtedly engages in virtually arbitrarily complex analyses of speech input, neuroimaging will only ever be sensitive to an &#8212; in a functional sense &#8212; arbitrary subset of all brain activity. I therefore propose that it is worthwhile to also pursue simpler models of neuronal measurements and see for what range of ostensibly complex neuronal response components they can account for. I will do this using two examples: Phonemes and syntactic parsing. In both cases, I will show how asserted MEG correlates thereof can also be explained using acoustic features.<br>To conclude, I argue that my results do not devalue reports of correspondences of complex processing &#8212; they are crucially needed as benchmarks, and I cannot provide evidence for their absence. However, I hope that my results can spark more enthusiasm for more parsimonious approaches. This should increase the balance of approaches working from both ends of the simplicity\u2013complexity continuum. Ultimately, such a balance will deepen our understanding of how we acquire and revise beliefs about brain function.<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-818e1e41a74e15ee1a57afceb16f958e wp-block-paragraph\" style=\"color:#002575\"><strong>Matt Ryan<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Disagreement, Disappointment and the Future of Democracy<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Democracies are in Gerry Stoker\u2019s words \u2018designed to disappoint\u2019 (2006). This is a positive feature of democracy. If you get everything you want all the time, chances are you are living in a dictatorship. Yet most democrats do not experience disappointment positively, especially if they do not get the sense that they are ever winners in collective societal decisions. This talk will introduce a number of lessons from the&nbsp;<a href=\"https:\/\/eur03.safelinks.protection.outlook.com\/?url=https%3A%2F%2Fwww.rebootingdemocracy.ac.uk%2F&amp;data=05%7C02%7Cellie.tucknott%40stir.ac.uk%7C07b56a2534e546891f3308dd7b47affc%7C4e8d09f7cc794ccb9149a4238dd17422%7C0%7C0%7C638802269993346872%7CUnknown%7CTWFpbGZsb3d8eyJFbXB0eU1hcGkiOnRydWUsIlYiOiIwLjAuMDAwMCIsIlAiOiJXaW4zMiIsIkFOIjoiTWFpbCIsIldUIjoyfQ%3D%3D%7C0%7C%7C%7C&amp;sdata=QfD%2Bh%2BJ2yZY0JwajEizQpxBShs6SyOCs650HjiistMM%3D&amp;reserved=0\">Rebooting Democracy<\/a>&nbsp;project, and try to bring them to bear on imaging a future democracy where disappointment and disagreement are experienced more positively. I will discuss why people find it so difficult to identify arguments, what effect positive framing has on political movements, how deliberation is mediated by culture and identities, and how participating in different forms of political activity affect decisions about how to resolve disagreements and when to engage with them.<\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-2e6648cbc90ece14b0a69b16644f9ae7\" style=\"color:#002575\">Schedule<\/h4>\n\n\n\n<div style=\"height:65px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<figure class=\"wp-block-image size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"709\" height=\"1024\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1-709x1024.png\" alt=\"\" class=\"wp-image-384\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1-709x1024.png 709w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1-208x300.png 208w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1-104x150.png 104w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1.png 720w\" sizes=\"auto, (max-width: 709px) 100vw, 709px\" \/><\/figure>\n\n\n\n<div class=\"wp-block-file\"><a id=\"wp-block-file--media-1415ed02-35dc-4827-83a2-c36fdbdb6a2d\" href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1.png\">EEN-workshop-schedule2.pdf<\/a><a href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2025\/04\/EEN-workshop-schedule2.pdf-1.png\" class=\"wp-block-file__button wp-element-button\" download aria-describedby=\"wp-block-file--media-1415ed02-35dc-4827-83a2-c36fdbdb6a2d\">Download<\/a><\/div>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-buttons is-content-justification-center is-layout-flex wp-container-core-buttons-is-layout-af816f15 wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button is-style-outline is-style-outline--1\"><a class=\"wp-block-button__link has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/forms.office.com\/e\/63pjSdxyLA\">Register to attend in person <\/a><\/div>\n\n\n\n<div class=\"wp-block-button is-style-outline is-style-outline--2\"><a class=\"wp-block-button__link has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/forms.office.com\/e\/s5iZgQJs52\">Register to attend online<\/a><\/div>\n<\/div>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n<\/div><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<div class=\"wp-block-pb-accordion-item c-accordion__item js-accordion-item no-js is-open\" data-initially-open=\"true\" data-click-to-close=\"true\" data-auto-close=\"true\" data-scroll=\"false\" data-scroll-offset=\"0\"><h3 id=\"at-141\" class=\"c-accordion__title js-accordion-controller\" role=\"button\">Workshop 2<\/h3><div id=\"ac-141\" class=\"c-accordion__content\">\n<h3 class=\"wp-block-heading has-text-align-center has-text-color has-link-color has-medium-font-size wp-elements-3f03a425785ebe65864f0e366c3ea208\" style=\"color:#002575\"><strong>The social dimension of knowledge<\/strong><\/h3>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>3 &amp; 4 September 2024<\/em><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>Studio 2, Advanced Research Centre, University of Glasgow<\/em><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\">The second workshop will focus on issues that emerge with the social dimension of knowledge acquisition and rational belief-management. They include: what is the right response to disagreement with a peer, the emergence of fake news, and the conditions under which we are warranted in accepting the testimony of others.&nbsp;<\/p>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-f2db741aba0494bed789982d07d928b8\" style=\"color:#002575\">Speakers<\/h4>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Epistemologists<\/strong>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/www.uvm.edu\/~knolfi\/\" target=\"_blank\" rel=\"noreferrer noopener\">Kate Nolfi<\/a>, University of Vermont<\/li>\n\n\n\n<li><a href=\"https:\/\/philosophie.phil-fak.uni-koeln.de\/personen\/universitaetsprofessorinnen\/prof-dr-sven-bernecker\" target=\"_blank\" rel=\"noreferrer noopener\">Sven Bernecker<\/a>, University of Cologne<\/li>\n\n\n\n<li><a href=\"https:\/\/philpeople.org\/profiles\/sophie-keeling\" target=\"_blank\" rel=\"noreferrer noopener\">Sophie Keeling<\/a>, UNED Madrid<\/li>\n\n\n\n<li><a href=\"https:\/\/www.gla.ac.uk\/schools\/humanities\/staff\/jacklyons\/#\" target=\"_blank\" rel=\"noreferrer noopener\">Jack Lyons<\/a>, University of Glasgow<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Empirical Researchers:&nbsp;<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/www.open.ac.uk\/people\/akh235\" target=\"_blank\" rel=\"noreferrer noopener\">Kristina Hultgren<\/a>, Open University<\/li>\n\n\n\n<li><a href=\"https:\/\/research.manchester.ac.uk\/en\/persons\/constance.smith\" target=\"_blank\" rel=\"noreferrer noopener\">Constance Smith<\/a>, University of Manchester<\/li>\n\n\n\n<li><a href=\"https:\/\/www.birmingham.ac.uk\/staff\/profiles\/elal\/winter-bodo\" target=\"_blank\" rel=\"noreferrer noopener\">Bodo Winter<\/a>, University of Birmingham<\/li>\n\n\n\n<li><a href=\"https:\/\/essl.leeds.ac.uk\/politics\/staff\/102\/dr-viktoria-spaiser\" target=\"_blank\" rel=\"noreferrer noopener\">Viktoria Spaiser<\/a>, University of Leeds <\/li>\n<\/ul>\n\n\n\n<div style=\"height:66px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-78f9bc5f4e5dd009503b9240d50d1021\" style=\"color:#002575\">Abstracts<\/h4>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-ac6d37e1bb7c8e98c48b1995a505cd77 wp-block-paragraph\" style=\"color:#002575\"><strong>Sophie Keeling<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Resistant reasons<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Much research has centred around beliefs and actions that conflict with what are in fact good reasons. Here the archetypal case would be in in which, say, I believe that I am a kind person in spite of obvious evidence to the contrary. But we can also identify a related and under-explored phenomenon whereby what seems resistant is that one responds in some way to a particular reason or group of reasons (e.g., when I always listen to one unreliable friend whatever they say). In this talk, I will introduce the concept of&nbsp;<em>resistant reasons<\/em>&nbsp;and its applications in both philosophy of psychology and social philosophy.&nbsp;<\/p>\n\n\n\n<div style=\"height:55px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-b0e75f97ada49594865a62e83928b364 wp-block-paragraph\" style=\"color:#002575\"><strong>Kristina Hultgren<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>The rise of English in non-Anglophone universities: Challenges and opportunities of transdisciplinary approaches<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this presentation I explore the challenges and opportunities of working across disciplinary and epistemological boundaries on my UKRI-funded Future Leaders Fellowship. The fellowship explores the rapid ascendance of English as an academic language in non-Anglophone European universities from a transdisciplinary perspective. Whilst the global spread of English across the world often causes debate and raises concerns about educational disadvantage, epistemic homogenization and geopolitical inequality, the fact that it has mainly been studied by linguists has limited the potential to truly understand how English is intrinsically embedded in historical, political and economic processes of colonialism and capitalism. To understand this requires transdisciplinary approaches. In my presentation, I explore how borrowing and adapting frameworks, concepts and tools from political science into linguistics will shape not only the questions we ask but also the answers we find, in this case offering new understandings of the rise of English and its underlying processes. I consider some of the challenges of working across disciplinary and epistemological boundaries, including the often-tacit assumptions of how knowledge is constructed and what counts as \u2018evidence\u2019 in different disciplines.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-345eb4512cb6b1aaf083e75428d7681c wp-block-paragraph\" style=\"color:#002575\"><strong>Jack Lyons<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Language learning and the epistemology of testimony in children<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Anti-reductionist theories in the epistemology of testimony claim that testimony (believing on someone else\u2019s say-so) is a basic source of justification, not reducible to perception, induction, and the rest. One prominent argument for this is that young children have justified testimonial beliefs, even though they\u2019re not sophisticated enough to have the kind of inductive evidence needed for a reductionist epistemology. I\u2019ll claim that this argument only works on the assumption of a heterodox and empirically implausible view about the nature of language acquisition. On the more plausible views, anyone able even to understand testimony is already inductively sophisticated enough for a reductionist epistemology.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-4d0d3bcc7b796f984ce9d0420dad9a60 wp-block-paragraph\" style=\"color:#002575\"><strong>Viktoria Spaiser<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Empirical Research on Social Change in Response to Climate Change&nbsp;<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In my research I work on understanding empirically how rapid social change in response to the climate crisis can happen and what prevents social change. In this talk I will given an overview of my work, including empirical research on how climate protest movements are triggering normative change and how normative change can lead to social change, how moral norms can lead to behavioural changes, including political behaviour&nbsp;and how socio-psychological mechanisms can lead to dysfunctional responses to the climate change threat, preventing &nbsp;social change. I will also briefly talk about my work on the Global Tipping Points Report and the notion of negative and positive social tipping points. All this empirical research is highly normative. Which beliefs are rational or irrational when facing climate change? Which social norms are functional or dysfunctional when facing climate change? What role does morality play in finding rational responses to the climate change threat? What social change is rational in terms of serving the collective good? Is there an agreed collective good? The talk will raise these and other questions to invite feedback and discussion across disciplines.&nbsp;<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-3dfc2431f6efae3506da20e1f3a59835 wp-block-paragraph\" style=\"color:#002575\"><strong>Kate Nolfi<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Exploring an Action-Oriented Approach to Understanding the Nature of Knowledge<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Knowledge seems to be as good as it gets, epistemically speaking, at least when it comes evaluating individual doxastic states, considered in isolation.&nbsp; Indeed, it seems that&nbsp;a doxastic state is as epistemically praiseworthy as it can possibly be (at least when considered in isolation) if and only if it constitutes knowledge.&nbsp; My goal here is to begin exploring a somewhat unorthodox and distinctively&nbsp;<em>action-oriented&nbsp;<\/em>approach to understanding the nature of knowledge, one that draws inspiration from certain elements of the increasingly influential 4E paradigm in cognitive science.&nbsp; Put somewhat flatfootedly, the core idea animating an action-oriented approach is just that doxastic states are most illuminatingly understood functionally, as tools of a certain sort for achieving situationally-appropriate action.&nbsp; Accordingly, species of epistemic evaluation are properly understood in terms of and by reference to the demands of the distinctive function that doxastic states paradigmatically perform within mental economies like ours in the service of situationally-appropriate action.&nbsp; For a doxastic state&nbsp;to be as good as it gets, epistemically speaking, is just for that doxastic state to be the best possible tool for performing this action-oriented function.&nbsp; A doxastic state constitutes knowledge in virtue of being as praiseworthy as it could be&nbsp;<em>qua&nbsp;<\/em>the distinctive sort of action-subservingtool that it is.&nbsp; On the action-oriented approach, developing an account of the nature of knowledge is, in part, an empirical project: empirical inquiry both can and should inform our understanding of the&nbsp;distinctive function that doxastic states paradigmatically perform within mental economies like ours in the service of situationally-appropriate action.&nbsp; I will explore some of the ways in which certain questions about this distinctive action-subserving function inform the ultimate shape and character of an action-oriented account of the nature of knowledge.&nbsp; In so doing, I begin to sketch an agenda for the empirical investigation that developing an action-oriented account of the nature of knowledge will need to involve.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-2bb51e29680b4045e1ad1aa72a4061ab wp-block-paragraph\" style=\"color:#002575\"><strong>Constance Smith<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Knowing failure after the Grenfell Tower fire<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Drawing on the work of methodological theorist Celia Lury, this paper explores the Grenfell fire inquiry as a site of knowledge production; a particular kind of \u2018problem space\u2019. Grounded in anthropological theory and ethnographic research with affected communities in North Kensington, it explores how the inquiry did not only examine what failed any why in relation to the Grenfell fire, but how it established the parameters of what counted as acceptable evidence through which failure could be apprehended. These parameters were often contested by local communities: while the official inquiry sought to frame the fire as a discrete event, for residents the fire is inextricable from longer histories of housing, discrimination and gentrification. Seven years on, the fire still reverberates, its afterlife constellating with new narratives and politics that refract failure differently. In this paper, I explore how failure is never pre-known; its shape must be made to appear. As such, failure is continually interrogated and recomposed both as an object of knowledge and as an instrument for its formation.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-363b0d07c59f357475174b90d53332df wp-block-paragraph\" style=\"color:#002575\"><strong>Sven Bernecker<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Epistemic Autonomy and Dependence in the Medical Context<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Given the epistemic inequality between medical staff and patients, it is often rational for patients to simply defer to medical authorities. At the same time, patients have the ultimate decision-making responsibility for their own treatment. How are patients supposed to be able to make informed and autonomous choices about their treatment if they lack (adequate) understanding of the relevant medical details? I propose a strategy for reconciling epistemic autonomy with epistemic dependence.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center has-text-color has-link-color wp-elements-472acd632acdff35b3c76acb1bafd081 wp-block-paragraph\" style=\"color:#002575\"><strong>Bodo Winter<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>Statistical rituals and the generalizability crisis<\/strong> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The 20th century saw a major shift in the way science was conducted, with a dedicated move towards the adoption of statistical methods. The particular type of statistical methodology that has emerged as dominant over the course of the 20th century is the deeply ritualized tradition of \u2018null hypothesis significance testing,\u2019 which despite incessant calls for replacement continues to be the status quo in almost all fields, from psychology over linguistics to many of the \u2018hard\u2019 sciences. Many have pointed out that the incentive system surrounding significance tests \u2014 seeking significant results \u2014 is one factor that has brought us into the replication crisis (many findings previously held to be true failed to replicate). In this talk, I will argue that significance tests have also been instrumental in luring us into what Yarkoni (2020) has called the \u201cgeneralizability crisis\u201d: many findings fail to generalize because they do not adequately model important sources of variation in the data. I will argue that Bayesian approaches to statistical analysis provide substantial benefits for counteracting the generalizability crisis, and furthermore provide a path out of deeply ritualized statistical traditions.<\/p>\n\n\n\n<div style=\"height:62px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-2e6648cbc90ece14b0a69b16644f9ae7\" style=\"color:#002575\">Schedule<\/h4>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"709\" height=\"1024\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2-709x1024.png\" alt=\"\" class=\"wp-image-329\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2-709x1024.png 709w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2-208x300.png 208w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2-104x150.png 104w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2.png 720w\" sizes=\"auto, (max-width: 709px) 100vw, 709px\" \/><\/figure>\n<\/div>\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-file\"><a id=\"wp-block-file--media-81c9a1e6-9d6a-4ccf-90a4-6b0fd4c6b754\" href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2.pdf\">EEN 2nd workshop schedule<\/a><a href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/08\/EEN-workshop-schedule2.pdf\" class=\"wp-block-file__button wp-element-button\" download aria-describedby=\"wp-block-file--media-81c9a1e6-9d6a-4ccf-90a4-6b0fd4c6b754\">Download<\/a><\/div>\n\n\n\n<div style=\"height:52px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-columns is-layout-flex wp-container-core-columns-is-layout-8f761849 wp-block-columns-is-layout-flex\">\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--3\"><a class=\"wp-block-button__link has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/eur03.safelinks.protection.outlook.com\/?url=https%3A%2F%2Fforms.office.com%2FPages%2FResponsePage.aspx%3Fid%3D9wmNTnnMy0yRSaQjjdF0Is-OZJshLQVIrkRUUxDGJ19UMEpVSVFBTDg0SURHT0xPOVc0NjhJNU5YMi4u&amp;data=05%7C02%7Cgiacomo.melis1%40stir.ac.uk%7Cf88a669f08e546cd696408dc9b48a065%7C4e8d09f7cc794ccb9149a4238dd17422%7C0%7C0%7C638555983421489242%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C0%7C%7C%7C&amp;sdata=l42eNQJnyHO4o8d6IGKB0mnPwlEM5uq1cqrGM9CnKjY%3D&amp;reserved=0\">Register to attend in person<\/a><\/div>\n<\/div>\n<\/div>\n\n\n\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--4\"><a class=\"wp-block-button__link has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/eur03.safelinks.protection.outlook.com\/?url=https%3A%2F%2Fforms.office.com%2FPages%2FResponsePage.aspx%3Fid%3D9wmNTnnMy0yRSaQjjdF0IksfWRVvhm9KorvaSzK644VUMzEyOVJDSEg5SThWQjI5UDIwTjdNQllEVS4u&amp;data=05%7C02%7Cgiacomo.melis1%40stir.ac.uk%7Ca910116daabc4b56715908dc9b44d58e%7C4e8d09f7cc794ccb9149a4238dd17422%7C0%7C0%7C638555967141280028%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C0%7C%7C%7C&amp;sdata=ckDDs%2F4naS1RSQpEbd6q%2Bj5%2BqKrs1Zer9Ersu90%2BtCU%3D&amp;reserved=0\">Register to attend online<\/a><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\">To facilitate in-person attendance at our events, we offer financial assistance for travel, childcare, etc., to people who might need it. For more information, please see the <a href=\"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/equality-diversity-and-inclusion\/\" data-type=\"link\" data-id=\"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/equality-diversity-and-inclusion\/\" target=\"_blank\" rel=\"noreferrer noopener\">Equality, Diversity, &amp; Inclusion<\/a> page.<\/p>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n<\/div><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-default\"\/>\n\n\n\n<div class=\"wp-block-pb-accordion-item c-accordion__item js-accordion-item no-js\" data-initially-open=\"false\" data-click-to-close=\"true\" data-auto-close=\"true\" data-scroll=\"false\" data-scroll-offset=\"0\"><h3 id=\"at-142\" class=\"c-accordion__title js-accordion-controller\" role=\"button\">Workshop 1<\/h3><div id=\"ac-142\" class=\"c-accordion__content\">\n<h3 class=\"wp-block-heading has-text-align-center has-text-color has-link-color has-medium-font-size wp-elements-885c18016d11cb2165651f53e295b5a9\" style=\"color:#002575\"><strong>Acquiring and losing knowledge<\/strong><\/h3>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>23 &amp; 24 April<\/em><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>Cottrell Building C.3A142, University of Stirling<\/em><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\">The first workshop will focus on the nature of knowledge, its difference from mere opinion, how it can be acquired and lost, its relation with the notions of evidence, truth and reliability of information sources.<\/p>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-f2db741aba0494bed789982d07d928b8\" style=\"color:#002575\">Speakers<\/h4>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Epistemologists<\/strong>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/petergraham.ucr.edu\/\" target=\"_blank\" rel=\"noreferrer noopener\">Peter Graham<\/a>, University of California Riverside&nbsp;<\/li>\n\n\n\n<li><a href=\"https:\/\/www.philosophie.uzh.ch\/en\/seminar\/people\/research\/theory_meylan\/field.html\" target=\"_blank\" rel=\"noreferrer noopener\">Claire Field<\/a>, University of Zurich<\/li>\n\n\n\n<li><a href=\"https:\/\/www.birmingham.ac.uk\/staff\/profiles\/philosophy\/sullivan-bissett-ema\" target=\"_blank\" rel=\"noreferrer noopener\">Ema Sullivan-Bissett<\/a>, University of Birmingham<\/li>\n\n\n\n<li><a href=\"https:\/\/www.abdn.ac.uk\/sdhp\/people\/profiles\/jesper.kallestrup\" target=\"_blank\" rel=\"noreferrer noopener\">Jesper Kallestrup<\/a>, University of Aberdeen<\/li>\n<\/ul>\n\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Empirical Researchers:&nbsp;<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/www.lancaster.ac.uk\/lica\/people\/joseph-lindley\" target=\"_blank\" rel=\"noreferrer noopener\">Joseph Lindley<\/a>, Lancaster University (Design Research)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.lshtm.ac.uk\/aboutus\/people\/enria.luisa\" target=\"_blank\" rel=\"noreferrer noopener\">Luisa Enria<\/a>, London School of Hygiene and Tropical Medicine (Anthropology)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.ed.ac.uk\/profile\/wataru-uegaki\" target=\"_blank\" rel=\"noreferrer noopener\">Wataru Uegaki<\/a>, University of Edinburgh (Linguistics)<\/li>\n\n\n\n<li><a href=\"https:\/\/www.york.ac.uk\/politics\/people\/academicstaff\/anastasia-shesterinina\/\" target=\"_blank\" rel=\"noreferrer noopener\">Anastasia Shesterinina<\/a>, University of York (Comparative Politics)<\/li>\n<\/ul>\n\n\n\n<div style=\"height:62px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-8f9a6a0d008becc74d6dcb42b6fffd1d\" style=\"color:#002575\">Abstracts<\/h4>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/www.philosophie.uzh.ch\/en\/seminar\/people\/research\/theory_meylan\/field.html\">Claire Field<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of Zurich<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The Value of Level-Incoherence for Avoiding Knowledge Loss<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Level-coherence is a particular kind of harmony between our beliefs about what we ought to do and believe, and what we actually do and believe. Level-coherence has traditionally been thought irrational. Here, I argue that this is a mistake. I show how in a specific set of epistemic environments &#8211; those in which it is particularly easy to acquire justified false beliefs about normative requirements of epistemic rationality &#8211; level-incoherence is the rationally dominant strategy, primarily because of the role it plays in helping us avoid knowledge loss. I argue that successfully accommodating the epistemic value of level-incoherence in these environments means avoiding thinking of level-coherence as required of rationality. I suggest that instead, we should think of the apparent tension involved in level-incoherence as a defeasible reason to undertake further inquiry.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><a href=\"https:\/\/www.lshtm.ac.uk\/aboutus\/people\/enria.luisa\"><strong>Luisa Enria<\/strong><\/a><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>London School of Hygiene and Tropical Medicine<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Indigenous Knowledge in Epidemic Response: Between Integration and Incommensurability<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Recent health emergencies, from the 2014-16 West African Ebola outbreak to the recent COVID-19 pandemic, have highlighted the limitations of purely biomedical responses that do not take into account the knowledge and experiences of communities affected by epidemics. This has resulted in increased efforts to develop \u2018integrated\u2019 approaches to epidemic response\u2014which include multidisciplinary teams and efforts to directly engage communities in epidemic responseIn this paper, I focus on the challenges that emerge when, during these integrative efforts, different notions of what constitutes \u2018evidence\u2019 confront each other in seemingly irresolvable ways. Drawing on long-term ethnographic fieldwork in Sierra Leone, I explore this question through the case of traditional healers and efforts to bring them into epidemic response activities. I firstly trace how healing knowledge is acquired and transmitted, teasing out what forms of evidence are generated as well as how they are internally and externally contested. I then consider how integrative efforts have led to erasure or loss of knowledge through assimilation, but also how everyday encounters in the field show much more complex negotiations. The paper finally raises key questions on the possibilities and limits of integration and the implications of considering incommensurability between ways of knowing.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/www.abdn.ac.uk\/sdhp\/people\/profiles\/jesper.kallestrup\">Jesper Kallestrup<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of Aberdeen<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Digitally Extended Knowledge<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The hypothesis of extended cognition says that mental processes or states extend to include extra-organismic parts of the external world, provided certain conditions on cognitive integration are met. Moreover, if knowledge is assumed to be a mental state, knowledge is by a similar line of reasoning, equally extended. However, extended knowledge presents additional challenges to do with cognitive bloat, given that knowledge is widely regarded as a distinctive cognitive achievement, for which special credit is due. This paper explores the idea that Dropbox, Google, or Wikipedia, rather than external resources, may serve to extend knowledge beyond our bodily boundaries, and if so whether this new hypothesis of digitally extended knowledge leads to any untoward expansion of knowledge.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><a href=\"https:\/\/www.york.ac.uk\/politics\/people\/academicstaff\/anastasia-shesterinina\/\"><strong>Anastasia Shesterinina<\/strong><\/a><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of York<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Ethnographic surprises as a source of innovation in collective action research&nbsp;<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This chapter draws on eight months of immersive field research with Abkhaz participants and non-participants in the Georgian-Abkhaz war of 1992-1993 to explore the value of ethnographic surprises as a source of innovation in the processual analysis of collective action. It situates the contribution in the interpretive tradition where unanticipated insights that generate changes in research designs are recognized as a major part of the research process and develops a particular notion of ethnographic surprises as unexpected narratives and observations that emerge systematically through fieldwork but are unaccounted for by existing theories. Viewed in this way, ethnographic surprises shaped both my research question and theoretical framework and enabled my core contributions to the study of mobilization in civil war\u2014challenging the dominant assumption of potential participants\u2019 knowledge of risk involved in mobilization and placing intense uncertainty that ordinary people experience when violence breaks out in their communities at the centre of analysis. This analysis has implications for our understanding of the broader process of mobilization and specific mechanisms that help individuals navigate uncertainty to make a range of mobilization decisions at the war\u2019s onset. It demonstrates the potential of careful attention to participants\u2019 own perceptions of their lived reality to advance knowledge of the processes of collective action.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/www.birmingham.ac.uk\/staff\/profiles\/philosophy\/sullivan-bissett-ema\">Ema Sullivan-Bissett<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of Birmingham<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Monothematic Delusions are Misfunctioning Beliefs<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Monothematic delusions are bizarre beliefs which are often accompanied by highly anomalous experiences. For philosophers and psychologists attracted to the exploration of mental phenomena in an evolutionary framework, these beliefs represent\u2014notwithstanding their rarity\u2014a puzzle. A natural idea concerning the biology of belief is that our beliefs, in concert with relevant desires, help us to navigate our environments, and so, in broad terms, an evolutionary story of human belief formation will likely insist on a function of truth (true beliefs tend to lead to successful action). Monothematic delusions are systematically false and often harmful to the proper functioning of the agent and the navigation of their environment. So what are we to say? A compelling thought is that delusions are malfunctioning beliefs. Compelling though it may be, I argue against this view on the grounds that it does not pay due attention to the circumstances in which monothematic delusions are formed, and fails to establish doxastic malfunction. I argue instead that monothematic delusions are misfunctioning beliefs, that is, the result of mechanisms of belief formation operating in historically abnormal conditions. Monothematic delusions may take their place alongside a host of other false beliefs formed in difficult epistemic conditions, but for which no underlying doxastic malfunction is in play.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/www.ed.ac.uk\/profile\/wataru-uegaki\">Wataru Uegaki<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of Edinburgh<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The question-orientation of knowing, caring, and wondering<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this talk, I will discuss the semantics of various attitudinal predicates such as \u201cknow\u201d, \u201ccare\u201d and \u201cwonder\u201d from a linguistic perspective. In particular, I will defend the position that these predicates in general are question-oriented. That is, their semantic argument is a question (modelled as a set of propositions) rather than a proposition simpliciter. I will defend this position based on two main arguments: (a) when epistemic predicates (such as \u201cknow\u201d, \u201cforget\u201d and \u201cremember\u201d) and Predicates of Relevance (such as \u201ccare\u201d, \u201cmatter\u201d etc.) take an interrogative complement (such as \u201cwho will call\u201d), their interpretations cannot be reduced to declarative-embedding counterparts of the form \u201cx knows\/forgot\/remembers\/cares that p\u201d, where p is a propositional answer to the interrogative; (b) taking the question-oriented semantics allows us to have a straightforward explanation of the selectional restrictions of predicates like \u201cwonder\u201d and \u201cbelieve\u201d, i.e., the fact that they are compatible with only a certain type of complement.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/petergraham.ucr.edu\/\">Peter Graham<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>University of California, Riverside<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Can Testimony Generate Warrant?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Our folk epistemology holds that neither memory nor testimony can generate propositional justification, but only functions to preserve it either overtime or between persons. But I\u2019m committed to a view where it is possible for testimony to generate propositional warrant. This talk reviews the existing debate and reports to provide examples, where both sides of the debate should be willing to grant the possibility that testimony can generate new propositional warrant.<\/p>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong><a href=\"https:\/\/www.lancaster.ac.uk\/lica\/people\/joseph-lindley\">Joseph Lindley<\/a><\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><em>Lancaster University<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Design, Research, and the Craft of Intermediate Knowledge<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The practices of design and research come together in many ways under the banner Design Research. For example, researchers study designers to understand the nature of their professional creative practice. Similarly, designers do research to understand their clients\u2019 needs and what they need to design. Finally, the process of designing, in and of itself, can simultaneously be a creative and a research activity. This mode of Design Research leverages the cognitive, practical, and inquiring aspects of design processes to not only produce a tangible outcome (i.e., a \u2018design\u2019) but also to produce new insights about the world (i.e., \u2018knowledge\u2019).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The nature of the knowledge produced by design is empirical\u2014it arises directly from the observation and experience of designing as opposed to theory. However, given knowledge emerging from design tends to arise from ultimately particular design instances, it is hard to argue it is verifiable. Rather, this is a type of \u2018intermediate level\u2019 knowledge. Intermediate level knowledge aspires to be relevant and generative across different contexts but is overtly different from the universality of generalisable theories.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this session I will use extracts from the documentary film Permission to Muck About to frame the story of Design Research\u2019s history, present, and contemporary challenges. I will argue that the foundations of the Design Research field are, in fact, core components of most inquiry. Nonetheless, this kind of understanding is undervalued in the dominant research, innovation, and epistemological paradigm. I advocate for improved education about knowledge and epistemology from primary school onwards, to move towards a new more inclusive knowledge paradigm.<\/p>\n\n\n\n<div style=\"height:62px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<h4 class=\"wp-block-heading has-text-color has-link-color wp-elements-2e6648cbc90ece14b0a69b16644f9ae7\" style=\"color:#002575\">Schedule<\/h4>\n\n\n\n<div style=\"height:50px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"709\" height=\"1024\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-4-709x1024.png\" alt=\"\" class=\"wp-image-253\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-4-709x1024.png 709w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-4-208x300.png 208w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-4-104x150.png 104w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-4.png 720w\" sizes=\"auto, (max-width: 709px) 100vw, 709px\" \/><\/figure>\n<\/div>\n\n\n<div style=\"height:20px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-file has-white-background-color has-background\"><a id=\"wp-block-file--media-c406f0aa-46e8-4422-9a84-93eb99af74ad\" href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-5.png\">EEN-workshop1-schedule<\/a><a href=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/04\/EEN-workshop-schedule-5.png\" class=\"wp-block-file__button wp-element-button\" download aria-describedby=\"wp-block-file--media-c406f0aa-46e8-4422-9a84-93eb99af74ad\">Download<\/a><\/div>\n\n\n\n<div style=\"height:52px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-columns is-layout-flex wp-container-core-columns-is-layout-8f761849 wp-block-columns-is-layout-flex\">\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--5\"><a class=\"wp-block-button__link has-text-color has-link-color has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/forms.office.com\/e\/QtWaHW47Uy\" style=\"color:#002575\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>Register to attend in person<\/strong><\/a><\/div>\n<\/div>\n<\/div>\n\n\n\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--6\"><a class=\"wp-block-button__link has-text-color has-link-color has-small-font-size has-custom-font-size wp-element-button\" href=\"https:\/\/forms.office.com\/e\/wrrRUKG7fh\" style=\"color:#002575\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>Register to attend online<\/strong><\/a><\/div>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\">To facilitate in-person attendance at our events, we offer financial assistance for travel, childcare, etc., to people who might need it. For more information, please see the <a href=\"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/equality-diversity-and-inclusion\/\" target=\"_blank\" rel=\"noreferrer noopener\">Equality, Diversity, &amp; Inclusion <\/a>page.<\/p>\n\n\n\n<div style=\"height:35px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n<\/div><\/div>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity is-style-default\"\/>\n\n\n\n<div style=\"height:40px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-columns is-layout-flex wp-container-core-columns-is-layout-8f761849 wp-block-columns-is-layout-flex\">\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-columns is-layout-flex wp-container-core-columns-is-layout-8f761849 wp-block-columns-is-layout-flex\">\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\"><div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/www.stir.ac.uk\/\" target=\"_blank\" rel=\"noreferrer noopener\"><img loading=\"lazy\" decoding=\"async\" width=\"2457\" height=\"611\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1.png\" alt=\"\" class=\"wp-image-43\" style=\"width:191px;height:auto\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1.png 2457w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-300x75.png 300w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-1024x255.png 1024w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-150x37.png 150w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-768x191.png 768w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-1536x382.png 1536w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/02\/mono-logo-1-2048x509.png 2048w\" sizes=\"auto, (max-width: 2457px) 100vw, 2457px\" \/><\/a><\/figure>\n<\/div><\/div>\n\n\n\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\"><div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/www.ucr.edu\/\" target=\"_blank\" rel=\"noreferrer noopener\"><img loading=\"lazy\" decoding=\"async\" width=\"330\" height=\"100\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/330px-UC_Riverside_logo.svg_.png\" alt=\"\" class=\"wp-image-63\" style=\"width:186px;height:auto\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/330px-UC_Riverside_logo.svg_.png 330w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/330px-UC_Riverside_logo.svg_-300x91.png 300w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/330px-UC_Riverside_logo.svg_-150x45.png 150w\" sizes=\"auto, (max-width: 330px) 100vw, 330px\" \/><\/a><\/figure>\n<\/div><\/div>\n<\/div>\n<\/div>\n\n\n\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\">\n<div class=\"wp-block-columns is-layout-flex wp-container-core-columns-is-layout-8f761849 wp-block-columns-is-layout-flex\">\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\"><div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/www.gla.ac.uk\/\" target=\"_blank\" rel=\"noreferrer noopener\"><img loading=\"lazy\" decoding=\"async\" width=\"647\" height=\"201\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UoG_colour.png\" alt=\"\" class=\"wp-image-64\" style=\"width:174px;height:auto\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UoG_colour.png 647w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UoG_colour-300x93.png 300w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UoG_colour-150x47.png 150w\" sizes=\"auto, (max-width: 647px) 100vw, 647px\" \/><\/a><\/figure>\n<\/div><\/div>\n\n\n\n<div class=\"wp-block-column is-layout-flow wp-block-column-is-layout-flow\"><div class=\"wp-block-image\">\n<figure class=\"aligncenter size-large is-resized\"><a href=\"https:\/\/www.ukri.org\/\" target=\"_blank\" rel=\"noreferrer noopener\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"302\" src=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2-1024x302.png\" alt=\"\" class=\"wp-image-61\" style=\"width:169px;height:auto\" srcset=\"https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2-1024x302.png 1024w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2-300x88.png 300w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2-150x44.png 150w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2-768x226.png 768w, https:\/\/empiricalepistemology.stir.ac.uk\/wp-content\/uploads\/2024\/03\/UKRI-logo2.png 1455w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/a><\/figure>\n<\/div><\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Events Workshop 4 Epistemologies of Place 9 &amp; 10 June 2026 Room H5, Pathfoot Building, University of Stirling and partly online This conference considers how place-knowledge \u2013 especially in relation to cities \u2013 comes to be formed through sensory engagements, lived experiences, and interactions with environments through physical immersion, memory and imagination, and the role<\/p>\n<p><a class=\"read-more\" href=\"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/events\/\" aria-label=\"Events Read full post\">Read full post<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-14","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/pages\/14","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/comments?post=14"}],"version-history":[{"count":2,"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/pages\/14\/revisions"}],"predecessor-version":[{"id":433,"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/pages\/14\/revisions\/433"}],"wp:attachment":[{"href":"https:\/\/empiricalepistemology.stir.ac.uk\/index.php\/wp-json\/wp\/v2\/media?parent=14"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}