 Doxing presents complex ethical challenges (Douglas 2016). For victims of doxing and associated cyberthreats, traditional law enforcement bodies offer scant protection, as these agencies are often ill-equipped to police the blurry boundary between online and physical harms. But moreover, it’s not always clear what distinguishes immoral doxing from justified social opprobrium. If someone records a woman spitting racial epithets in a passerby’s face, or a man denying a disabled person service in a restaurant, and the victim or an observer posts the video online in a manner that allows the perpetrator to be identified by others in their social network, is that unethical shaming or just deserts? What’s the difference between posting someone’s home address, allowing them and their family to be terrorized by a mob, and posting someone’s workplace so that their employer can consider their conduct? Cases such as these get adjudicated by ad hoc social media juries weekly. Sometimes legal consequences do follow, as in the case of the notorious Amy Cooper, who in 2020 was charged with filing a false police report after being filmed by a Black man who she falsely accused of threatening her in Central Park. Are doxing and other modes of social media shaming legitimate tools of justice? Or are they indications of the dangers of unregulated moral policing? And if the answer is ‘both,’ or ‘it depends,’ then what are the key moral distinctions that allow us to respond appropriately to this new practice?