Our world is mobile. People move, either within the state or from one state to another, to access opportunities, to improve their living conditions, or to start afresh. Yet, we usually assume that migration is an exceptional activity that leads to permanent settlement. In this paper, I invite us to reconsider this assumption. First, I analyse several ways in which people experience mobility in contemporary societies. Then, I turn to migration, as a specific form of mobility. I distinguish between a legal/administrative, a social, and a self-identification-based approach to migration, demonstrating that they lead to divergent definitions of who is a migrant. I proceed by introducing the concept of mobile migration and by developing a typology of mobile migrants. I conclude that, in order to devise migration policies that treat migrants fairly, a careful consideration of the claims and interests of the different types of mobile migrants is necessary.

Recent work in social epistemology has drawn attention to various problematic social epistemic phenomena that are common within online networks. Nguyen (2020) argues that it is important to distinguish epistemic bubbles from echo chambers. An epistemic bubble is an information structure that merely lacks information or sources that would be relevant or important to the user. An echo chamber is a structure in which dissenting opinions are, not necessarily absent, but actively undermined, for example by instilling attitudes of distrust towards their adherents. Because of this, echo chambers are thought to be especially difficult to escape. In contrast, according to Nguyen, it is relatively easy to shatter an epistemic bubble: one simply introduces the missing information. In this paper, I argue that it is more difficult to shatter an epistemic bubble than has been recognised in the literature. The reason for this is the relationship between epistemic bubbles and interpretative resources. Despite their epistemic drawbacks, it is comparatively easy to gain knowledge from sources inside one's epistemic bubble because agents within a bubble share common ground. In contrast, it can be very difficult to gain knowledge from sources outside of one's bubble because interlocutors on the outside are less likely to have the shared context needed to facilitate communicative success. I argue that this problem suggests a different way to understand the nature of epistemic bubbles and our prospects for escaping them.

There is a worry within psychology that its researchers experience too many degrees of freedom in formulating their hypotheses, resulting in experiments being designed to test implausible hypotheses which then do not successfully replicate. A popular diagnosis of this problem is that psychological theories are too vaguely specified, and that formalising them will add the constraints necessary to solve the problem. This paper argues for a different strategy, namely, for more theory-lite observational research to be conducted. This appears antithetical to the restraint urged by others, but I argue that it is a necessary precursor to forming well-established foundational theories. I discuss two case studies to support my arguments.

This paper concerns sock puppetry, a practice which involves an individual communicating under multiple pseudonymous identities in a manner that makes it seem as though these personas are distinct conversational participants. I provide a definition of sock puppetry that is more narrow than other definitions, allowing it to be distinguished from related phenomena. I then analyse some of the ways in which sock puppetry can interfere with social tools we use for establishing trust within an online community, evaluating a speaker's credibility, and generally deciding who and what to believe.

How should we think about the ways search engines can go wrong? Following the publication of Safiya Noble's Algorithms of Oppression (Noble, 2018), a view has emerged that racist, sexist, and other problematic results should be thought of as indicative of algorithmic bias. In this paper, I offer an alternative angle on these results, building on Noble's suggestion that search engines are complicit in a racial contract (Mills, 1997). I argue that racist and sexist results should be thought of as part of the workings of the social system of white ignorance. Along the way, I will argue that we should think about search engines not as sources of testimony, but as information-classification systems, and make a preliminary case for the importance of the social epistemology of technology.