In this elegantly crafted book, Miranda Fricker’s timely project of “looking at the negative space that is epistemic injustice” (viii) comes to fruition. : Epistemic Injustice: Power and the Ethics of Knowing ( ): Miranda Fricker: Books. Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.
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Kristie Dotson – – Social Epistemology 28 2: Miranda Fricker – – Theoria: Request removal from index. Federico Luzzi – – Thought: From the Publisher via CrossRef no proxy Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy.
While it is too soon to assert dricker “new meanings” and their epistemoc injustice-eradicating effects are now securely in place and reliably operative, these conceptual innovations have opened the way toward reconfigured epistemic and ethical engagement with the practices they name, and created spaces for revisionary social-political intervention. Francesco Pupa – – Metaphilosophy 39 The Wrong Revisited 7. Again, these modalities are mutually constitutive: Admittedly, it would be dangerous — even potentially disastrous — to contest Fricker’s ordering outright, to imply that the ethical might have to yield to political expediency or could justifiably give way to the pressures of vested interest.
Fricker’s main aim is to illustrate the ethical aspects of two of our basic epistemic practices, namely conveying knowledge to others and making sense of our own social experiences.
Worth noting, too, is Fricker’s reading of Simone de Beauvoir’s “epistemic humiliation” in a well-known argument with Jean-Paul Sartre: This book is available as part of Oxford Scholarship Online – injjustice abstracts rricker keywords at book and chapter level.
This page was last edited on 9 Novemberat Because no social imaginary is seamless, in the gaps, the interstices, there is room for dissent to enter once a wave of justice-motivated collective refusal and creative renewal is set in motion.
A woman unable to gain a hearing for damage inflicted by persistent sexual harassment, owing to “a lacuna in the collective hermeneutical resources” ; a man unable to own his “nascent identity as a homosexual” in s America illustrate the point.
Find it on Scholar. Power and the Ethics of Knowing. Rae Langton – – Hypatia 25 2: In the grammar of classical empiricism or orthodox positivism, the language of epistemic injustice would find no place. Thus, with testimonial injustice, speakers are, variously, thwarted in their claims to acknowledgment injistice subjects of knowledge, and thereby harmed in their self-development. Thus when “some social groups are unable to dissent from distorted understandings of their social experiences”, they are blocked in their injusstice to claim recognition for the consequent epistwmic.
Yet she acknowledges a widespread human susceptibility to relying on negatively, harmfully prejudiced stereotypes, and shows how difficult it is unequivocally to attribute culpability to their users, given that stereotypes and images “can operate beneath the radar of our ordinary doxastic self-scrutiny, sometimes even despite beliefs to the contrary” James Bohman – – Social Epistemology 26 2: Testimonial Injustice Without Credibility Deficit.
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Miranda Fricker – Wikipedia
David Coady – – Episteme 7 2: For instance, in the novel To Kill a Mockingbird, the jury in the trial of Tom Robinson fail to regard his testimony as credible because he ….
When such harms go deep, Fricker suggests, people are “prevented from becoming who they are” 5. The book identifies two forms of epistemic injustice: So far I have concentrated on the first third of the book, which prepares the ground for moving epistemic agency away from dislocated, abstract analyses to situate it naturalistically, socially, and hermeneutically within a virtue epistemological frame where testimony occupies a pivotal place, and matters of variable credibility are centrally at issue.
More Justice is one of the oldest and most central themes of philosophy, but sometimes we would do well to focus instead on injustice.
In so doing it moves epistemology into places where knowing matters to people’s lives, and where formal analyses abstracted from situations and experiences offer minimal guidance for good epistemic conduct. Don’t have an account? Virtue Epistemology in Epistemology. But the two, I suggest, are even more intricately intertwined, thus the ethical task is even more challenging than her claims for the primacy of the ethical suggest.
Moreover, the book is beautifully written” –Martin Kusch, Mind. Kristie Dotson – – Hypatia 26 2: In white patriarchal societies such epistemic humiliations, often manifested in blank incredulity, are commonplace reactions to women’s and other Others’ academic, personal, or professional aspirations. In short, they are wronged in their capacity as knowers 21and especially so by what Fricker calls “tracker prejudices” which are systematic in their capacity to “track” a person of that social type or kind across an entire repertoire of activities, of which economic, educational, professional, sexual, legal, political, religious practices provide a representative sampling Relational Knowing and Epistemic Injustice: Autonomy, Belief, and Action.
Michael Brady – – Analysis 69 2: Compelling among these unsettlings is the challenge they pose to philosophical preoccupations with “getting things right”, where getting them wrong then counts merely as a negative modality, with no claim to analysis on its own terms.
Classical, Early, and Epistdmic Prose and Writers: Not being asked blocks possibilities of epistemic collaboration, contestation, negotiation; it silences the voices of the powerless, objectifies them epistemically, thereby again enacting patterns of dehumanizing testimonial injustice that the preempt the exchanges — the team-work in Craig’s words — on which viable epistemic community depends. The Spiritual Automaton Eugene Marshall. The analysis of multiple, often subtle, but sometimes cruder operations of prejudice, deftly exemplified in literary and “real life” instances, is one of the most impressive sections fricksr the book.
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