It is often claimed that democratic voters have epistemic responsibilities. However, it is not often specified why voters have such epistemic responsibilities. In this paper, I contend that voters have epistemic responsibilities because voting is best understood as an act that bears assertoric force. More precisely, voters perform what I call an act of political advocacy whereby, like an asserter who states or affirms that something is the case, they state or affirm that a certain course of political action is (...) the one that should be followed or enacted. Consequently, the performance of acts of political advocacy such as voting should be understood as bounded by epistemic norms mirroring those binding the act of assertion and yield epistemic responsibilities mirroring the ones required to satisfy these norms. (shrink)

As part of recent epistemic challenges to democracy, some have endorsed the implementation of epistemic constraints on voting, institutional mechanisms that bar incompetent voters from participating in public decision-making procedures. This proposal is often considered incompatible with a commitment to political equality. In this paper, I aim to dispute the strength of this latter claim by offering a theoretical justification for epistemic constraints on voting that does not rest on antiegalitarian commitments. Call this the civic accountability justification for epistemic constraints (...) on voting. On this view, voters stand to one another in a normative relation of reciprocal accountability that requires them to uphold an epistemically responsible conduct. Modest epistemic constraints on voting are justifiable because they secure that participation in voting is conforming to this normative requirement. Thanks to its distinctive features, the civic accountability justification can overcome two problems that egalitarians commonly associate with the idea of epistemic constraints on voting: the disrespect problem and the hierarchy problem. (shrink)

In this paper we discuss an often-neglected topic in the literature on the ethics of voting. Our aim is to provide an account of what states are obligated to do, so that voters may fulfil their role as public decision-makers in an epistemically competent manner. We argue that the state ought to provide voters with what we call a substantive opportunity for competence. This entails that the state ought to actively foster the epistemic capabilities that are necessary to achieve competent (...) participation in political decision-making practices. (shrink)

In recent years, scepticism about democracy’s ability to deliver good political decisions has resurfaced. In response, some political philosophers have argued that we should replace democracy with epistocracy. In this political system, the exercise of political decision-making powers – including the exercise of the right to vote – is made formally conditional on a sufficient degree of political competence. The purpose of this thesis is to evaluate the normative justifiability of epistocracy. Whereas most political philosophers firmly reject epistocracy and support (...) democracy, I will instead defend an uncommon middle-ground view. More precisely, I will defend what I call the civic argument for epistemic constraints on voting. According to this argument, voters have a civic duty (an obligation grounded in the normativity of joint agency) to uphold the demands associated with their role in political decision making practices and owe each other compliance with this duty. Given the distinctively epistemic dimension that characterizes their role, the civic duty of voters is to act in an epistemically responsible way by exercising a cluster of epistemic capacities. I then contend that some limited constraints on participation in voting can be normatively justified as a way to ensure, as much as possible, that voters act in an epistemically responsible way. This view provides a novel contribution to the debate, one that can resist some standard egalitarian objections to epistocracy and yet avoid some of the most radical conclusions of standard accounts of epistocracy. (shrink)