Answers

The Gettier problem challenges the justified true belief definition by constructing scenarios where a person has a belief that is both true and justified, yet the belief is true only by accident, thus failing to count as knowledge.

Hannah Arendt separated guilt from responsibility because guilt is personal and tied to specific acts, while responsibility is political and tied to membership in a community. This separation prevents collective punishment while preserving political accountability.

Attention is a moral resource because it is finite, ethically formative, and inseparable from our capacity to perceive, care for, and respond to others. Unlike economic resources, attention shapes the very possibility of ethical life: what we habitually notice or ignore constitutes a de fa

The attention economy erodes ethical life by systematically redirecting finite moral attention toward algorithmically optimized trivialities, weakening our capacities for justice, compassion, and self-knowledge. The result is not mere distraction but a quiet atrophy of the moral organ itse

Populism rejects expertise because it treats specialized knowledge as a covert form of class privilege, inverting the Platonic hierarchy where the navigator’s craft is dismissed as irrelevant stargazing.

Digital memory ethics is the branch of philosophy and media studies that evaluates the moral dimensions of how digital systems record, retain, retrieve, and erase information about human beings and societies. It asks what should be remembered, what should be forgotten, and who gets to deci

Yes, groups can be blamed — but only when they have the internal architecture of an agent. The agency approach, defended by Christian List and Philip Pettit, holds that a group with reliable decision procedures, the capacity to form intentions, and responsiveness to reasons is a moral agen

The ontology of debt examines whether debt is a brute social fact constructed through language, law, and institutional fiat, or a pre-legal moral bond rooted in human obligation and reciprocity. The debate sits at the crossroads of social constructivism and moral realism.

The paradox of vulnerability holds that a person must risk being hurt in order to develop resilient power; without exposure to wounding, no genuine strength, trust, or adaptation can emerge, and the person who refuses all vulnerability becomes structurally brittle.

Plato's ship of fools teaches that democracy often values persuasion over competence, leaving the shipowner—the public—vulnerable to flattering mutineers who mistake confidence for skill.