 Philosophers of technology often speak of the affordances or gradients of particular technologies in given contexts (Vallor 2010) insofar as they make certain patterns of use more attractive or convenient for users (while not rendering alternative patterns impossible). Thus while I can certainly seek out posts that will cause me discomfort or anxiety, the platform gradient will not be designed to facilitate such experiences. Yet it is not obvious if or when it should be designed to do so. As Alexis Elder notes (2020), civic discourse on social media can be furthered rather than inhibited by prudent use of tools enabling disconnection. Additionally, a platform affordance that makes a violent white supremacist feel accepted, valued, safe and respected in their social milieu (precisely for their expressed attitudes and beliefs in white supremacist violence) facilitates harm to others, in a way that a platform affordance that makes an autistic person or a transgender woman feel accepted, valued, safe and respected for who they are, does not. Fairness and equity in SNS platform design do not entail neutrality. Ethics explicitly demands non-neutrality between harm and nonharm, between justice and injustice. But ethics also requires epistemic anchoring in reality. Thus even if my own attitudes and beliefs harm no one, I may still have a normative epistemic duty to avoid the comfort of a filter bubble. Do SNS platforms have a duty to keep their algorithms from helping me into one? In truth, those whose identities are historically marginalized will rarely have the luxury of the filter bubble option; online and offline worlds consistently offer stark reminders of their marginalization. So how do SNS designers, users, and regulators mitigate the deleterious political and epistemic effects of filter bubble phenomena without making platforms more inhospitable to vulnerable groups than they already are?