Tweet, but Verify: Epistemic Study of Information Verification on Twitter

While Twitter provides an unprecedented opportunity to learn about breaking news and current events as they happen, it often produces skepticism among users as not all the information is accurate but also hoaxes are sometimes spread. While avoiding the diffusion of hoaxes is a major concern during fast-paced events such as natural disasters, the study of how users trust and verify information from tweets in these contexts has received little attention so far. We survey users on credibility perceptions regarding witness pictures posted on Twitter related to Hurricane Sandy. By examining credibility perceptions on features suggested for information verification in the field of Epistemology, we evaluate their accuracy in determining whether pictures were real or fake compared to professional evaluations performed by experts. Our study unveils insight about tweet presentation, as well as features that users should look at when assessing the veracity of tweets in the context of fast-paced events. Some of our main findings include that while author details not readily available on Twitter feeds should be emphasized in order to facilitate verification of tweets, showing multiple tweets corroborating a fact misleads users to trusting what actually is a hoax. We contrast some of the behavioral patterns found on tweets with literature in Psychology research.Comment: Pre-print of paper accepted to Social Network Analysis and Mining (Springer

Right, No Matter Why: AI Fact-checking and AI Authority in Health-related Inquiry Settings

Previous research on expert advice-taking shows that humans exhibit two contradictory behaviors: on the one hand, people tend to overvalue their own opinions undervaluing the expert opinion, and on the other, people often defer to other people's advice even if the advice itself is rather obviously wrong. In our study, we conduct an exploratory evaluation of users' AI-advice accepting behavior when evaluating the truthfulness of a health-related statement in different "advice quality" settings. We find that even feedback that is confined to just stating that "the AI thinks that the statement is false/true" results in more than half of people moving their statement veracity assessment towards the AI suggestion. The different types of advice given influence the acceptance rates, but the sheer effect of getting a suggestion is often bigger than the suggestion-type effect

You Can\u27t Handle the Truth! Trial Juries and Credibility

Every now and again, we get a look, usually no more than a glimpse, at how the justice system really works. What we see—before the sanitizing curtain is drawn abruptly down—is a process full of human fallibility and error, sometimes noble, more often unfair, rarely evil but frequently unequal. The central question, vital to our adjudicative model, is: How well can we expect a jury to determine credibility through the ordinary adversary processes of live testimony and vigorous impeachment? The answer, from all I have been able to see is: not very well

You Can\u27t Handle the Truth! Trial Juries and Credibility

Every now and again, we get a look, usually no more than a glimpse, at how the justice system really works. What we see—before the sanitizing curtain is drawn abruptly down—is a process full of human fallibility and error, sometimes noble, more often unfair, rarely evil but frequently unequal. The central question, vital to our adjudicative model, is: How well can we expect a jury to determine credibility through the ordinary adversary processes of live testimony and vigorous impeachment? The answer, from all I have been able to see is: not very well

Why be Moral in a Virtual World

This article considers two related and fundamental issues about morality in a virtual world. The first is whether the anonymity that is a feature of virtual worlds can shed light upon whether people are moral when they can act with impunity. The second issue is whether there are any moral obligations in a virtual world and if so what they might be. Our reasons for being good are fundamental to understanding what it is that makes us moral or indeed whether any of us truly are moral. Plato grapples with this problem in book two of The Republic where Socrates is challenged by his brothers Adeimantus and Glaucon. They argue that people are moral only because of the costs to them of being immoral; the external constraints of morality. Glaucon asks us to imagine a magical ring that enables its wearers to become invisible and capable of acting anonymously. The ring is in some respects analogous to the possibilities created by online virtual worlds such as Second Life, so the dialogue is our entry point into considering morality within these worlds. These worlds are three dimensional user created environments where people control avatars and live virtual lives. As well as being an important social phenomenon, virtual worlds and what people chose to do in them can shed light on what people will do when they can act without fear of normal sanction. This paper begins by explaining the traditional challenge to morality posed by Plato, relating this to conduct in virtual worlds. Then the paper will consider the following skeptical objection. A precondition of all moral requirements is the ability to act. There are no moral requirements in virtual worlds because they are virtual and it is impossible to act in a virtual world. Because avatars do not have real bodies and the persons controlling avatars are not truly embodied, it is impossible for people to truly act in a virtual world. We will show that it is possible to perform some actions and suggest a number of moral requirements that might plausibly be thought to result. Because avatars cannot feel physical pain or pleasure these moral requirements are interestingly different from those of real life. Hume’s arguments for why we should be moral apply to virtual worlds and we conclude by considering how this explains why morality exists in these environments

(G)hosting television: Ghostwatch and its medium

This article’s subject is Ghostwatch (BBC, 1992), a drama broadcast on Halloween night of 1992 which adopted the rhetoric of live non-fiction programming, and attracted controversy and ultimately censure from the Broadcasting Standards Council. In what follows, we argue that Ghostwatch must be understood as a televisually-specific artwork and artefact. We discuss the programme’s ludic relationship with some key features of television during what Ellis (2000) has termed its era of ‘availability’, principally liveness, mass simultaneous viewing, and the flow of the television super-text. We trace the programme’s television-specific historicity whilst acknowledging its allusions and debts to other media (most notably film and radio). We explore the sophisticated ways in which Ghostwatch’s visual grammar and vocabulary and deployment of ‘broadcast talk’ (Scannell 1991) variously ape, comment upon and subvert the rhetoric of factual programming, and the ends to which these strategies are put. We hope that these arguments collectively demonstrate the aesthetic and historical significance of Ghostwatch and identify its relationship to its medium and that medium’s history. We offer the programme as an historically-reflexive artefact, and as an exemplary instance of the work of art in television’s age of broadcasting, liveness and co-presence

Falling for fake news: investigating the consumption of news via social media

In the so called ‘post-truth’ era, characterized by a loss of public trust in various institutions, and the rise of ‘fake news’ disseminated via the internet and social media, individuals may face uncertainty about the veracity of information available, whether it be satire or malicious hoax. We investigate attitudes to news delivered by social media, and subsequent verification strategies applied, or not applied, by individuals. A survey reveals that two thirds of respondents regularly consumed news via Facebook, and that one third had at some point come across fake news that they initially believed to be true. An analysis task involving news presented via Facebook reveals a diverse range of judgement forming strategies, with participants relying on personal judgements as to plausibility and scepticism around sources and journalistic style. This reflects a shift away from traditional methods of accessing the news, and highlights the difficulties in combating the spread of fake news

Data governance in the health industry: investigating data quality dimensions within a big data context

In the health industry, the use of data (including Big Data) is of growing importance. The term ‘Big Data’ characterizes data by its volume, and also by its velocity, variety, and veracity. Big Data needs to have effective data governance, which includes measures to manage and control the use of data and to enhance data quality, availability, and integrity. The type and description of data quality can be expressed in terms of the dimensions of data quality. Well-known dimensions are accuracy, completeness, and consistency, amongst others. Since data quality depends on how the data is expected to be used, the most important data quality dimensions depend on the context of use and industry needs. There is a lack of current research focusing on data quality dimensions for Big Data within the health industry; this paper, therefore, investigates the most important data quality dimensions for Big Data within this context. An inner hermeneutic cycle research approach was used to review relevant literature related to data quality for big health datasets in a systematic way and to produce a list of the most important data quality dimensions. Based on a hierarchical framework for organizing data quality dimensions, the highest ranked category of dimensions was determined