I distinguish between two senses in which feminists have argued that the knower is social: 1. situated or socially positioned and 2. interdependent. I argue that these two aspects of the knower work in cooperation with each other in a way that can produce willful hermeneutical ignorance, a type of epistemic injustice absent from Miranda Fricker's Epistemic Injustice. Analyzing the limitations of Fricker's analysis of the trial of Tom Robinson in Harper Lee's To Kill a Mockingbird with attention to the (...) way in which situatedness and interdependence work in tandem, I develop an understanding of willful hermeneutical ignorance, which occurs when dominantly situated knowers refuse to acknowledge epistemic tools developed from the experienced world of those situated marginally. Such refusals allow dominantly situated knowers to misunderstand, misinterpret, and/or ignore whole parts of the world. (shrink)

According to the most important theories of justice, personal dignity is closely related to independence, and the care that people with disabilities receive is seen as a way for them to achieve the greatest possible autonomy. However, human beings are naturally subject to periods of dependency, and people without disabilities are only “temporarily abled.” Instead of seeing assistance as a limitation, we consider it to be a resource at the basis of a vision of society that is able to account (...) for inevitable dependency relationships between “unequals” ensuring a fulfilling life both for the carer and the cared for.**. (shrink)

In Epistemic Injustice Miranda Fricker argues that there is a distinctively epistemic type of injustice in which someone is wronged specifically in his or her capacity as a knower. Fricker's examples of identity-prejudicial credibility deficit primarily involve gender, race, and class, in which individuals are given less credibility due to prejudicial stereotypes. We argue that children, as a class, are also subject to testimonial injustice and receive less epistemic credibility than they deserve. To illustrate the prevalence of testimonial injustice against (...) children we document examples of negative prejudicial treatment in forensic contexts where children frequently act as testifiers. These examples, along with research on the child's competence and reliability as a testifier, reveal widespread epistemic prejudice against children. Given that subjection to prejudice can have a detrimental impact on children we discuss ways to ameliorate this form of testimonial injustice. We argue that, both in formal and natural contexts, the child's testimony should be evaluated alongside the relationships that support her development as a testifier. The adult can play a central role in creating successful testimonial interactions with children by acting as a. (shrink)

In this paper, I argue that, if ‘the overrepresentation of Christian theists in analytic philosophy of religion is unhealthy for the field, since they would be too much influenced by prior beliefs when evaluating religious arguments’ (De Cruz and De Smedt (2016), 119), then a first step toward a potential remedy is this: analytic philosophers of religion need to restructure their analytical tasks. For one way to mitigate the effects of confirmation bias, which may be influencing how analytic philosophers of (...) religion evaluate arguments in Analytical Philosophy of Religion (APR), is to consider other points of view. Applied to APR, this means considering religious beliefs, questions, and arguments couched in non-Christian terms. In this paper, I focus on Islam in particular. My aim is to show that Islam is a fertile ground of philosophical questions and arguments for analytic philosophers of religion to engage with. Engaging with questions and arguments couched in non-Christian terms would help make work in APR more diverse and inclusive of religions other than Christianity, which in turn would also be a first step toward attracting non-Christians to APR. (shrink)

In this chapter, we argue that it’s possible to lose your faith in God by the actions of other people. In particular, we argue that spiritually violent religious trauma, where religious texts are used to shame a person into thinking themselves unworthy of God’s love, can cause a person to stop engaging in activities that sustain their faith in God, such as engaging in the worship of God. To do this, we provide an analysis of faith, worship, and love on (...) which to have faith in God is to have an attitude of worship to him; to have such an attitude of worship to God is to love him; and to love God is to desire union with him. We apply this analysis particularly to the case of LGBT Christians and their experience in the church today. (shrink)

In this paper I consider what a person who finds herself religiously incapacitated ought to do. More specifically, I address people who have come to God asking for bread, but who seem to have received stones and serpents in its place. This is a manifestation of the phenomenon that I call religious trauma. My goals in this paper are twofold. First, I aim to demonstrate that, because religious trauma can be genuinely religiously incapacitating, (1) it can result in non-culpable failure (...) to worship God, and (2), if ought implies can, a religious trauma survivor may find themself in a position where they ought to deconvert, whether or not the individual’s religion is true. My second goal in this paper is to illustrate that religious trauma deserves serious consideration from philosophers and theologians. (shrink)

Drawing from our interdisciplinary qualitative study of LGBTI conservative Christians and their allies, we name an especially toxic form of shame—what we call sacramental shame—that affects the lives of LGBTI and other conservative Christians. Sacramental shame results from conservative Christianity's allegiance to the doctrine of gender complementarity, which elevates heteronormativity to the level of the sacred and renders those who violate it as not persons, but monsters. In dispensing shame as a sacrament, nonaffirming Christians require constant displays of shame as (...) proof that LGBTI church members love God and belong in the community. Part of what makes this shame so harmful is that parents and pastors often dispense it with sincere expressions of care and affection, compounding the sense that one's capacity to give and receive love is damaged. We foreground LGBTI Christian movements to overcome sacramental shame by cultivating nonhubristic pride, and conclude by discussing briefly their new understandings of love and justice that could have far‐reaching benefits. (shrink)

This paper argues that human agency is not simply a function of intrinsic properties about the agent, but that agency instead depends on the ecology that the agent is in. In particular, the paper examines ways that disabilities affect agency and shows how, by paying deliberate attention to structuring the social environment around people with disabilities, we can mitigate some of the agential impact of those disabilities. The paper then argues that the impact of one’s social environment on agency isn’t (...) restricted only to those agents that have disabilities, but also characterizes all human agency. All of our agency is environmentally dependent. (shrink)

Michael Burroughs and Deborah Tollefsen (2016) claim that children are subject to widespread testimonial injustice. They argue that empirical data shows that children are prejudicially accorded less epistemic credibility in forensic contexts, and that this in turn shows that the same is true in broader contexts. While I agree that there is indeed testimonial injustice against children, I argue that Burroughs and Tollefsen exaggerate its severity and extent, by exaggerating children’s testimonial reliability. Firstly, the empirical data do not quite support (...) their claim about children’s performance in forensic contexts. Secondly, while they advocate a relational conception of children’s agency which emphasizes the role of adults in realizing their testimonial abilities, Burroughs and Tollefsen miss the full implications of such a conception for our evaluation of children’s credibility, and for our behavior towards them in testimonial contexts. Thirdly, they underestimate the significance of children’s limited general knowledge. (shrink)

If belief in the redemptive nature of the life and death of Christ is to be intellectually defensible, Christian philosophers must have an account of it that is not only philosophically coherent, but also morally unobjectionable. Drawing on feminist theology, this paper explores the epistemological and gendered implications of traditional approaches to the atonement; namely, the normalization of submission to violence and the idealization of suffering. Conceiving of redemption as arising out of sacrificial submission to violence has corrupted the shared (...) hermeneutical resources through which Christian communities conceptualize ethical conduct, love, and virtue. Borrowing in part from those who have suggested a moral influence view, like Abelard, this paper argues Christian philosophers pursue a new kind of exemplarist model. That is, perhaps death has no central role in what redeems us, nor sacrificial love, but rather resisting injustice, even when the risks of doing so may be fatal. (shrink)