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In Our Time: Memoir of a Revolution

Aurum Press (1990)

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  1. Conceptual Baggage and How to Unpack It.Emilia L. Wilson - 2024 - Dissertation, University of St Andrews
    Our interpretive resources enable us to make sense of, navigate, and communicate about our shared world. These resources not only carve the world up into categories, but also guide how we, individually and collectively, are oriented towards it. In this thesis, I examine how these resources, and the dispositions they guide, may be harmful. A vital kind of interpretive resources are frames, which equip us with unified perspectives on the world. Perspectives are suites of open-ended interpretive (inquisitive, attentional, inferential, evaluative, (...)
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  • Tackling Hermeneutical Injustices in Gender-Affirming Healthcare.Nick Clanchy - forthcoming - Hypatia.
    Previously proposed strategies for tackling hermeneutical injustices take for granted the interests people have in certain things about them being intelligible to them and/or to others, and seek to enable them to satisfy these interests. Strategies of this sort I call interests-as-given strategies. I propose that some hermeneutical injustices can instead be tackled by doing away with certain of these interests, and so with the possibility of their unfair non-satisfaction. Strategies of this sort I call interests-in-question strategies. As a case (...)
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  • Realität und Wirklichkeit. Zur Ontologie geteilter Welten.Tom Poljanšek - 2022 - Transcript Verlag.
    Dass wir alle in einer gemeinsamen Wirklichkeit leben, setzen wir meist unhinterfragt voraus. Sehen Andere die Welt dann doch einmal anders, mag es uns scheinen, als sähen sie diese einfach nicht so, wie sie wirklich ist. Schwerer fällt uns anzuerkennen, dass andere zuweilen in ganz anderen Wirklichkeiten unterwegs sind als wir selbst. - Tom Poljansek zeigt, wie sich die Vorstellung einer Pluralität menschlicher Wirklichkeiten mit der Annahme einer wahrnehmungsunabhängigen Realität vereinbaren lässt, ohne sich in einen Relativismus der vielen Wirklichkeiten zu (...)
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  • Practical judgment as reflective judgment: On moral salience and Kantian particularist universalism.Sabina Vaccarino Bremner - 2023 - European Journal of Philosophy 31 (3):600-621.
    Moral particularists and generalists alike have struggled over how to incorporate the role of moral salience in ethical reasoning. In this paper, I point to neglected resources in Kant to account for the role of moral salience in maxim formation: Kant's theory of reflective judgment. Kant tasks reflective judgment with picking out salient empirical particulars for formation into maxims, associating it with purposiveness, or intentional activity (action on ends). The unexpected resources in Kantian reflective judgment suggest the possibility of a (...)
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  • Conceptual Responsibility.Trystan S. Goetze - 2018 - Dissertation, University of Sheffield
    This thesis concerns our moral and epistemic responsibilities regarding our concepts. I argue that certain concepts can be morally, epistemically, or socially problematic. This is particularly concerning with regard to our concepts of social kinds, which may have both descriptive and evaluative aspects. Being ignorant of certain concepts, or possessing mistaken conceptions, can be problematic for similar reasons, and contributes to various forms of epistemic injustice. I defend an expanded view of a type of epistemic injustice known as ‘hermeneutical injustice’, (...)
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  • Moral Emotions and Unnamed Wrongs: Revisiting Epistemic Injustice.Usha Nathan - 2023 - Ergo: An Open Access Journal of Philosophy 9 (29).
    Current discussions of hermeneutical injustice, I argue, poorly characterise the cognitive state of victims by failing to account for the communicative success that victims have when they describe their experience to other similarly situated persons. I argue that victims, especially when they suffer moral wrongs that are yet unnamed, are able (1) to grasp certain salient aspects of the wrong they experience and (2) to cultivate the ability to identify instances of the wrong in virtue of moral emotions. By moral (...)
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  • (1 other version)Hermeneutical Injustice: Distortion and Conceptual Aptness.Arianna Falbo - 2022 - Hypatia 37 (2):343-363.
    This article develops a new approach for theorizing about hermeneutical injustice. According to a dominant view, hermeneutical injustice results from a hermeneutical gap: one lacks the conceptual tools needed to make sense of, or to communicate, important social experience, where this lack is a result of an injustice in the background social methods used to determine hermeneutical resources. I argue that this approach is incomplete. It fails to capture an important species of hermeneutical injustice which doesn’t result from a lack (...)
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  • The Problem of Women's Sociality in Contemporary North American Feminist Memoir.Judith Taylor - 2008 - Gender and Society 22 (6):705-727.
    Systematic analysis of 25 contemporary North American feminist memoirs reveals the significance of this kind of cultural production in the life of the women's movement. In memoir, feminists contest dominant movement narratives, recast and reclaim conventional gender stereotypes, and use their experiences to refine movement ideas and goals. Combining sociological aggregation and pattern identification and interpretivist understandings of memoir's empirical significance, this research indicates that feminists have spent considerable energy focused on transforming not just relations between women and men but (...)
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  • White Feminist Gaslighting.Nora Berenstain - 2020 - Hypatia 35 (4):733-758.
    Structural gaslighting arises when conceptual work functions to obscure the non-accidental connections between structures of oppression and the patterns of harm they produce and license. This paper examines the role that structural gaslighting plays in white feminist methodology and epistemology using Fricker’s (2007) discussion of hermeneutical injustice as an illustration. Fricker’s work produces structural gaslighting through several methods: i) the outright denial of the role that structural oppression plays in producing interpretive harm, ii) the use of single-axis conceptual resources to (...)
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  • “Me Too”: Epistemic Injustice and the Struggle for Recognition.Debra L. Jackson - 2018 - Feminist Philosophy Quarterly 4 (4).
    Congdon (2017), Giladi (2018), and McConkey (2004) challenge feminist epistemologists and recognition theorists to come together to analyze epistemic injustice. I take up this challenge by highlighting the failure of recognition in cases of testimonial and hermeneutical injustice experienced by victims of sexual harassment and sexual assault. I offer the #MeToo movement as a case study to demonstrate how the process of mutual recognition makes visible and helps overcome the epistemic injustice suffered by victims of sexual harassment and sexual assault. (...)
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  • A relational account of intellectual autonomy.Benjamin Elzinga - 2019 - Canadian Journal of Philosophy 49 (1):22-47.
    According to relational views of autonomy, some social relations or forms of dependence are necessary for autonomous agency. Recent relational theorists have primarily focused on autonomy of action or practical autonomy, and the result has been a shift away from individualistic conceptions of autonomy in the practical realm. Despite these trends, individualistic conceptions are still the default when it comes to autonomy of belief or intellectual autonomy. In this paper, I argue for a relational account of intellectual autonomy. Specifically, I (...)
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  • Creative Resentments: The Role of Emotions in Moral Change.Matthew Congdon - 2018 - Philosophical Quarterly 68 (273):739-757.
    This paper develops two related theses concerning resentment. The first, which I label the ‘prior norm requirement’, holds that feelings of resentment are grounded in the resenter’s conviction that some portion of their existing normative expectations has been violated. The second holds that resentments can make a rational contribution to the development of new normative expectations, transforming the resenter’s existing normative outlook. Certain expressions of the prior norm requirement in recent theory clash with the notion of norm-creative resentments, portraying resentment (...)
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  • Hermeneutical Injustice and the Problem of Authority.Komarine Romdenh-Romluc - 2017 - Feminist Philosophy Quarterly 3 (3):1-23.
    Miranda Fricker identifies a wrong she calls ‘hermeneutical injustice’. A culture’s hermeneutical resources are the shared meanings its members use to understand their experience, and communicate this understanding to others. Cultures tend to be composed of different social groups that are organised hierarchically. As a consequence of these uneven power relations, the culture’s shared meanings often reflect the lives of its more powerful members, and fail to properly capture the experiences of the less powerful. This may result in members of (...)
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  • Knowing Disability, Differently.Shelley L. Tremain - 2017 - In Ian James Kidd & José Medina (eds.), The Routledge Handbook of Epistemic Injustice. New York: Routledge.
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  • Medicalization and epistemic injustice.Alistair Wardrope - 2015 - Medicine, Health Care and Philosophy 18 (3):341-352.
    Many critics of medicalization express concern that the process privileges individualised, biologically grounded interpretations of medicalized phenomena, inhibiting understanding and communication of aspects of those phenomena that are less relevant to their biomedical modelling. I suggest that this line of critique views medicalization as a hermeneutical injustice—a form of epistemic injustice that prevents people having the hermeneutical resources available to interpret and communicate significant areas of their experience. Interpreting the critiques in this fashion shows they frequently fail because they: neglect (...)
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  • (1 other version)What Knowers Know Well: Women, Work, and the Academy.Alison Wylie - 2011 - In Heidi Grasswick (ed.), Feminist Epistemology and Philosophy of Science: Power in Knowledge. Springer. pp. 157-179.
    Research on the status and experience of women in academia in the last 30 years has challenged conventional explanations of persistent gender inequality, bringing into sharp focus the cumulative impact of small scale, often unintentional differences in recognition and response: the patterns of 'post-civil rights era' dis­crimination made famous by the 1999 report on the status of women in the MIT School of Science. I argue that feminist standpoint theory is a useful resource for understanding how this sea change in (...)
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  • Feminist Philosophy of Science: Standpoint Matters.Alison Wylie - 2012 - Proceedings and Addresses of the American Philosophy Association 86 (2):47-76.
    Standpoint theory is an explicitly political as well as social epistemology. Its central insight is that epistemic advantage may accrue to those who are oppressed by structures of domination and discounted as knowers. Feminist standpoint theorists hold that gender is one dimension of social differentiation that can make such a difference. In response to two longstanding objections I argue that epistemically consequential standpoints need not be conceptualized in essentialist terms, and that they do not confer automatic or comprehensive epistemic privilege (...)
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  • Two Kinds of Unknowing.Rebecca Mason - 2011 - Hypatia 26 (2):294-307.
    Miranda Fricker claims that a “gap” in collective hermeneutical resources with respect to the social experiences of marginalized groups prevents members of those groups from understanding their own experiences (Fricker 2007). I argue that because Fricker misdescribes dominant hermeneutical resources as collective, she fails to locate the ethically bad epistemic practices that maintain gaps in dominant hermeneutical resources even while alternative interpretations are in fact offered by non-dominant discourses. Fricker's analysis of hermeneutical injustice does not account for the possibility that (...)
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  • Epistemic Injustice: Power and the Ethics of Knowing. By MIRANDA FRICKER.Rae Langton - 2010 - Hypatia 25 (2):459-464.
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  • Powerlessness and social interpretation.Miranda Fricker - 2006 - Episteme 3 (1-2):96-108.
    Our understanding of social experiences is central to our social understanding more generally. But this sphere of epistemic practice can be structurally prejudiced by unequal relations of power, so that some groups suffer a distinctive kind of epistemic injustice—hermeneutical injustice. I aim to achieve a clear conception of this epistemicethical phenomenon, so that we have a workable definition and a proper understanding of the wrong that it inflicts.
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  • Injustice in the Spaces between Concepts.Fran Fairbairn - 2020 - Southern Journal of Philosophy 58 (1):102-136.
    I argue that epistemic injustice manifests not only in the content of our concepts, but in the spaces between them. Others have shown that epistemic injustice arises in the form of “testimonial injustice,” where an agent is harmed because her credibility is undervalued, and “hermeneutical injustice,” where an agent is harmed because some community lacks the conceptual resources that would allow her to render her experience intelligible. I think that epistemic injustice also arises as a result of prejudiced and harmful (...)
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  • Hermeneutical Dissent and the Species of Hermeneutical Injustice.Trystan S. Goetze - 2018 - Hypatia 33 (1):73-90.
    According to Miranda Fricker, a hermeneutical injustice occurs when there is a deficit in our shared tools of social interpretation, such that marginalized social groups are at a disadvantage in making sense of their distinctive and important experiences. Critics have claimed that Fricker's account ignores or precludes a phenomenon I call hermeneutical dissent, where marginalized groups have produced their own interpretive tools for making sense of those experiences. I clarify the nature of hermeneutical injustice to make room for hermeneutical dissent, (...)
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  • PGD and Parental Obligations: What Parents Owe to Communities That Do Not Yet Exist.Chelsea Haramia - 2013 - American Journal of Bioethics 13 (10):41 - 42.
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  • A Critique of Hermeneutical Injustice.Laura Beeby - 2011 - Proceedings of the Aristotelian Society 111 (3pt3):479-486.
    Recent work at the junction of epistemology and political theory focuses on the notion of epistemic injustice, the injustice of being wronged as a knower. Miranda Fricker (2007) identifies two kinds of epistemic injustice. I focus here on hermeneutical injustice in an attempt to identify a difficulty for Fricker's account. In particular, I consider the significance of background social conditions and suggest that an epistemic injustice should not rely on other forms of disadvantage to achieve its status as an injustice. (...)
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  • The Agent in Pain: Alienation and Discursive Abuse.Paul Giladi - 2020 - International Journal of Philosophical Studies 28 (5):692-712.
    My aim in this paper is to draw attention to a currently underdeveloped notion of pain and alienation, in order to sketch an account of the harms of ‘discursive abuse’. This form of abuse comprises systemic practices of violating a person’s vulnerable integrity as a knowing agent. Discursive abuse results in, what I would like to call, ‘agential alienation’. This particular genus of alienation, whose broad conceptual origins lie in the respective works of Hegel and the early Marx, involves an (...)
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  • The Second Sex's Continued Relevance for Equality and Difference Feminisms.Nadine Changfoot - 2009 - European Journal of Women's Studies 16 (1):11-31.
    This article argues that Simone de Beauvoir's The Second Sex continues to teach academic feminism why difference feminism holds productive and generative potential for feminists and why equality feminism has been consistently subject to criticism since the second wave of feminism. Using Hegel's master—slave dialectic as a lens to interpret subjectivity in The Second Sex, this text reveals an aspect of equality feminism that relies upon masculine subjectivity, a subjectivity that inherently constitutes otherness. This reliance on masculine subjectivity is anathema (...)
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  • The “Feminist” Mystique: Feminist Identity in Three Generations of Women.Stanley Presser, Melissa A. Milkie & Pia Peltola - 2004 - Gender and Society 18 (1):122-144.
    The authors examine the claim that the most recent cohort of U.S. women is reluctant to identify as feminist although it has egalitarian gender attitudes. Using two national surveys, they show that the most recent generation is no less likely than prior cohorts to identify as feminist. However, Baby Bust women are less apt to identify as feminist than are older women, once background characteristics and attitudes related to feminist identification are controlled. Analyses suggest this reluctance is not due to (...)
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  • Telling feminist stories.Clare Hemmings - 2005 - Feminist Theory 6 (2):115-139.
    This article identifies and analyses the dominant stories that academics tell about the development of Western second wave feminist theory. Through an examination of recent production of interdisciplinary feminist and cultural theory journals, I suggest that despite a rhetorical insistence on multiple feminisms, Western feminist trajectories emerge as startlingly singular. In particular, I am critical of an insistent narrative that sees the development of feminist thought as a relentless march of progress or loss. This dominant approach oversimplifies the complex history (...)
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  • Epistemic injustice: A role for recognition?Paul Giladi - 2018 - Philosophy and Social Criticism 44 (2):141-158.
    My aim in this article is to propose that an insightful way of articulating the feminist concept of epistemic injustice can be provided by paying significant attention to recognition theory. The article intends to provide an account for diagnosing epistemic injustice as a social pathology and also attempts to paint a picture of some social cure of structural forms of epistemic injustice. While there are many virtues to the literature on epistemic injustice, epistemic exclusion and silencing, current discourse on diagnosing (...)
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  • The Humanities Classroom: A Guide to Free and Responsible Inquiry.Carlo DaVia - 2022 - UC Center for Free Speech.
    Should college teachers still teach works with immoral content? What if the works are by deeply immoral thinkers? This guide is intended to help us answer these sorts of pedagogical questions by articulating the pertinent moral issues and then suggesting strategies for navigating them.
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  • Hermeneutical Injustice: Blood-sports and the English Defence League.Komarine Romdenh-Romluc - 2016 - Social Epistemology 30 (5-6):592-610.
    Miranda Fricker identifies a form of injustice she calls “hermeneutical injustice”. She argues that each culture has a stock of shared meanings that its members can use to describe their experience. Cultures are made up of different social groups, with uneven relations of power between them. In some cases, a culture’s shared meanings will reflect the experiences of more powerful groups, and be a poor fit for the experiences of less powerful members, who are subsequently disadvantaged. This is what Fricker (...)
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  • Reading Friedan: Toward a Feminist Articulation of Heart Disease.Anne Pollock - 2010 - Body and Society 16 (4):77-97.
    This article uses Betty Friedan’s idiosyncratic invocations of heart disease in her work from the 1960s through the 1990s, as well as her autobiographical comments about it and her theory of the feminine mystique, to grapple with a feminist articulation of heart disease. Although this leading cause of death for women in industrialized countries has been peripheral to feminist health discourse and most women’s preoccupations, heart disease played an interesting narrative role in Friedan’s work and life. Drawing on Friedan’s unconventional (...)
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  • From Epistemic Responsibility to Ecological Thinking: The Importance of Advocacy for Epistemic Community.Catherine Maloney - 2016 - Feminist Philosophy Quarterly 2 (2):1-13.
    This is the third paper in the invited collection. Maloney highlights commonalities and divergences between two of Code’s works, Epistemic Responsibility and Ecological Thinking: The Politics of Epistemic Location, focussing on three concepts: epistemic responsibility, which is central and common across both works; cognitive interdependence which is common to both works, but undergoes a major transformation in Ecological Thinking; and advocacy, which is entirely absent from the discussion in Epistemic Responsibility. Code’s work intersects with aspects of the work of two (...)
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  • The nature of epistemic injustice.Ishani Maitra - 2010 - Philosophical Books 51 (4):195-211.
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  • The waning of vision’s hegemony: A phenomenological perspective on mother-daughter discord in patriarchal societies.Casper Lötter - 2021 - Indo-Pacific Journal of Phenomenology 21 (1).
    ABSTRACT If phenomenology is a research methodology uniquely positioned to enable us to learn from others, I aim to demonstrate the idea that cinema is a privileged site from which to investigate the notion of virtuality (sight and reality), even in an age where vision’s predominance is waning. In order to do so, I consider the painfully disruptive mother-daughter relationship found cross-culturally and discourse-analytically in contemporary patriarchal societies. This bond is arguably of central concern to feminists (and women in general) (...)
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  • Book Review: Controversial, Distasteful or Necessary? Let's Talk about Rape. [REVIEW]Helen Jones - 2006 - European Journal of Women's Studies 13 (2):172-174.
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  • A problem in Schutz's theory of the historical sciences with an illustration from the women's liberation movement.Lester Embree - 2004 - Human Studies 27 (3):281-306.
    In the first part of this essay it is contended that Schutz''s project is best called the philosophical theory of the cultural sciences; in the last parts it is shown that he offers satisfactory rudiments of a theory of the historical sciences except where the differentia specifica of those sciences is concerned. The central part is devoted to women''s liberation as a case of contemporary history in relation to which Schutz''s thought about the historical sciences needs correction.
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