From "The Constitution of Knowledge"

Disagreement about core issues and even core facts is inherent in human nature and essential in a free society. If unanimity on core propositions is not possible or even desirable, what is necessary to have a functional social reality? The answer is that we need an elite consensus, and hopefully also something approaching a public consensus, on the method of validating propositions. We needn't and can't all agree that the same things are true, but a critical mass needs to agree on what it is we do that distinguishes truth from falsehood, and more important, on who does it.

Who can be trusted to resolve questions about objective truth? The best answer turns out to be no one in particular. The greatest of human social networks was born centuries ago, in the wake of the chaos and creedal wars that raged across Europe after the invention of the printing press (the original disruptive information technology). In reaction, experimenters and philosophers began entertaining a radical idea. They removed reality-making from the authoritarian control of priests and princes and placed it in the hands of a decentralized, globe-spanning community of critical testers who hunt for each other's errors. In other words, they outsourced objectivity to a social network. Gradually, in the scientific revolution and the Enlightenment, the network's norms and institutions assembled themselves into a system of rules for identifying truth: a constitution of knowledge.

OUR EPISTEMIC CONSTITUTION

Though nowhere encoded in law, the constitution of knowledge has its own equivalents of checks and balances (peer review and replication), separation of powers (specialization), governing institutions (scientific societies and professional bodies), voting (citations and confirmations), and civic virtues (submit your beliefs for checking if you want to be taken seriously). The members of the community that supports and upholds the constitution of knowledge do not have to agree on facts; the whole point, indeed, is to manage their disagreements. But they do need to agree on some rules.

One rule is that any hypothesis can be floated. That's free speech. But another rule is that a hypothesis can join reality only insofar as it persuades people after withstanding vigorous questioning and criticism. That's social testing. Only those propositions that are broadly agreed to have withstood testing over time qualify as knowledge, and even they stand only unless and until debunked.

The community that follows these rules is defined by its values and practices, not by its borders, and it is by no means limited to scholars and scientists. It also includes journalism, the courts, law enforcement, and the intelligence community — all evidence-based professions that require competing hypotheses to be tested and justified. Its members hold themselves and each other accountable for their errors. When CNN, in 2017, fired three senior journalists for getting a story wrong, President Trump gloated that the "Fake News" media's dishonesty had been exposed. (His tweet: "So they caught Fake News CNN cold, but what about NBC, CBS & ABC?") In fact, the opposite was true: By demanding evidentiary accountability, CNN showed that, unlike Trump, it adheres to standards of verification.

On any given day, of course, we won't all agree on what has or has not checked out. The speed of light is widely agreed upon, but many propositions are disputed, and in some cases, such as man-made climate change, there is even a dispute about whether the proposition is in dispute. The community that lives by the standards of verification constantly argues about itself, yet by doing so provides its members with time and space to work through their disagreements without authoritarian oversight.

The results have been spectacular, in three ways above all. First, by organizing millions of minds to tackle billions of problems, the epistemic constitution disseminates knowledge at a staggering rate. Every day, probably before breakfast, it adds more to the canon of knowledge than was accumulated in the 200,000 years of human history prior to Galileo's time. Second, by insisting on validating truths through a decentralized, non-coercive process that forces us to convince each other with evidence and argument, it ends the practice of killing ideas by killing their proponents. What is often called the marketplace of ideas would be more accurately described as a marketplace of persuasion, because the only way to establish knowledge is to convince others you are right. Third, by placing reality under the control of no one in particular, it dethrones intellectual authoritarianism and commits liberal society foundationally to intellectual pluralism and freedom of thought.

Together, these innovations have done nothing less than transform our way of living, learning, and relating to one another. But they have always had natural enemies. One, an ancient parasite, has recently mutated into something like an epistemic super-virus.

TROLL EPISTEMOLOGY

For more on Troll Epistemology, check the article itself.