This paper proposes a novel educational approach to epistemic vice rehabilitation. Its authors Gerry Dunne and Alkis Kotsonis note that, like Quassim Cassam, they remain optimistic about the possibility of improvement with regard to epistemic vice. However, unlike Cassam, who places the burden of minimizing or overcoming epistemic vices and their consequences on the individual, Dunne and Kotsonis argue that vice rehabilitation is best tackled via the exemplarist animated community of inquiry zetetic principles and defeasible-reasons-regulated deliberative processes. The vice-reduction method they propose is made up of four distinct yet complementary components: (1) positive exemplarism of epistemic virtue (saints), (2) negative exemplarism of epistemic vice (sinners), (3) direct teaching/instruction, and (4) cognitive apprenticeship. Dunne and Kotsonis argue that this pedagogical intervention appropriately considers learnings deriving from forensic scrutiny of both ideal and non-ideal interpersonally calibrated zetetic features integral to knowledge acquisition as well as wider societal influences impacting the development of agents' epistemic character. It bridges research on vice epistemology (Cassam's obstructivist theory), social epistemology (corrupted social processes mitigating against vice rehabilitation), virtue epistemology, and moral exemplarism.

中文翻译：

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认知恶习康复：圣人和罪人泽特典范

本文提出了一种新颖的认知恶习康复教育方法。该报告的作者格里·邓恩（Gerry Dunne）和阿尔基斯·科特索尼斯（Alkis Kotsonis）指出，与夸西姆·卡萨姆一样，他们对认知恶习方面的改善可能性仍然持乐观态度。然而，与卡萨姆不同，卡萨姆将最小化或克服认知恶习及其后果的责任归于个人，邓恩和科特索尼斯认为，恶习康复最好通过模范主义活跃的探究泽特原则社区和可废止的理由监管的审议过程来解决。他们提出的罪恶减少方法由四个不同但互补的组成部分组成：（1）认知美德的积极典范（圣人），（2）认知罪恶的消极典范（罪人），（3）直接教导/指导，以及(4)认知学徒。邓恩和科特索尼斯认为，这种教学干预适当地考虑了从对知识获取不可或缺的理想和非理想人际校准zetetic特征的法医审查中获得的学习，以及影响主体认知特征发展的更广泛的社会影响。它连接了恶习认识论（卡萨姆的阻碍主义理论）、社会认识论（减轻恶习康复的腐败社会进程）、美德认识论和道德典范主义的研究。