In analysing the problems with commemorative artefacts, philosophers have tended to focus on objectionable monuments that honour inappropriate subjects. The problems with such monuments, however, do not exhaust problems with a society’s public commemorative landscape – the totality of public commemorative artefacts in general, and the institutions involved in their creation and maintenance. I argue that a public commemorative landscape can implicate authoritative ideas, including stereotypes about people in virtue of their group membership. This contributes to what I term hermeneutical (...) constriction – a situation in which people are given reason to rely on an authoritative subset of the totality of hermeneutical resources that they actually have access to. Critiquing and resisting these problems with a public commemorative landscape that contributes to hermeneutical constriction is fraught with difficulties. Attempts to do so render activists vulnerable to a range of serious criticisms. (shrink)

I will clarify when and how a tension arises between epistemic environmentalism (a new focus on assessing and improving the epistemic environment) and respect for epistemic autonomy (allowing, empowering, and requiring people to each govern their own beliefs). Using the example of participatory conceptual engineering (improving the linguistic environment through rational discussion with broad participation), I will also identify an option for avoiding the tension—namely, participatory environmentalism. This means a new focus on how people can each contribute to improving the (...) shared epistemic environment through rational deliberation and thereby govern their own beliefs that are shaped by that environment. (shrink)

This book argues that our success in navigating the social world depends heavily on scripts. Scripts play a central role in our ability to understand social interactions shaped by different contextual factors. -/- In philosophy of social cognition, scholars have asked what mechanisms we employ when interacting with other people or when cognizing about other people. Recent approaches acknowledge that social cognition and interaction depends heavily on contextual, cultural, and social factors that contribute to the way individuals make sense of (...) the social interactions they take part in. This book offers the first integrative account of scripts in social cognition and interaction. It argues that we need to make contextual factors and social identity central when trying to explain how social interaction works, and that this is possible via scripts. Additionally, scripts can help us understand bias and injustice in social interaction. The author’s approach combines several different areas of philosophy—– philosophy of mind, social epistemology, feminist philosophy—as well as sociology and psychology to show why paying attention to injustice in interaction is much needed in social cognition research, and in philosophy of mind more generally. -/- Scripts and Social Cognition: How we Interact with Others will appeal to scholars and graduate students working in philosophy of mind, philosophy of psychology, social epistemology, social ontology, sociology, and social psychology. (shrink)

The word “privilege” has become a part of our everyday conversations. However, it is not evident whether the various interlocutors in discussions on privilege are using it in the same sense. While different instances of privilege like white, male, or caste privilege have been discussed in contemporary academic discourses, we believe there is a lack of clarity regarding the notion of privilege. We critically analyse existing accounts of privilege to show that they leave some room for improvement. We offer an (...) alternative account of privilege as “entitlements that fail to track deserts” that circumvents prevalent definitional ambiguities and emphasises the inherent undeserving nature of privilege. The hitherto underexplored links between privileges, deserts, entitlements, and rights can help us formulate a more accurate grasp of privilege. (shrink)

In its war on terror, the United States tortured and abused individuals in its custody over a decade. This article examines a specific sort of epistemic response by Americans to the use of torture by their government, the sort of response that enables Americans to operate with epistemic ignorance to maintain a favorable construction of their identity as Americans. I lay out the concept of American ignorance as the active production of false and/or incomplete beliefs about what it means to (...) be an American and explore the mechanism through which this ignorance operates in society. The article argues for accountability to create better epistemic environments necessary for any meaningful shift in how Americans perceive themselves qua Americans. (shrink)

Having a self means being able think of myself under a certain profile that that is me: that is who I am, that is how I am. But if I raise the question as to who or how I am, there are three salient profiles in which I can cast myself, three selves with which we can identify. I can see myself just as an agent identified over time by the linkages between my experiences, my attitudes and my actions. I (...) can see myself as the persona that I invite others to rely on and that, if sincere, I internalize. And I can see myself as the figure I cut in other people's eyes, whether or not I welcome that image. Such ambiguities help explain the complexity in philosophical discussion of the self as well as the conflict in everyday exhortations to be ourselves and know ourselves, yet also to forget ourselves and lose ourselves. (shrink)

This paper presents a new interpretation of Michel Foucault’s critical project. It is well known that Foucault’s genealogical critique does not focus on issues of justification, but instead tackles “aspectival captivity,” that is, apparently inevitable limits of thought that constrain the agent’s freedom but that, in fact, can be transformed. However, it has not been recognized that, according to Foucault, critique can proceed along two distinct paths. In a key passage of “What Is Critique?,” Foucault states that critique is tasked (...) with questioning truth about its effects of power and with questioning power about its discourses of truth. We show that this “double movement” organizes Foucault’s critical project as a whole, giving it a significantly wider scope and a more complex structure than has been previously acknowledged. At the heart of the above-mentioned bifurcation lies an apparent tension between two contrastive roles Foucault assigns to truth-telling in the context of critique: on the one hand, truth-telling (as avowal) is a target of critique; on the other, truth-telling (as parrhesia) is one of critique’s methods. We argue that combining these two dimensions in a unified account is crucial for understanding and re-evaluating Foucault’s critical project as a whole. By showing that truth-telling remains an essential element of Foucauldian critique, this paper also rectifies some influential misinterpretations according to which Foucault’s critical project seeks to eliminate truth from the picture. (shrink)