Through examples of embodied and learning -centered pedagogy, we discuss transformative learning of transgressive topics. We begin with a taxonomy of types of learning our students undergo as they resolve inconsistencies among their pre-existing beliefs and the material they confront in our course on feminist ethics and epistemology. We then discuss ways to help students maximize their learning while confronting internal inconsistencies. While we focus on feminist topics, our approach is broad enough to be relevant to anyone teaching a transgressive (...) or controversial topic. (shrink)

This essay aims to clarify the value of developing systematic studies of ignorance as a component of any robust theory of knowledge. The author employs feminist efforts to recover and create knowledge of women's bodies in the contemporary women's health movement as a case study for cataloging different types of ignorance and shedding light on the nature of their production. She also helps us understand the ways resistance movements can be a helpful site for understanding how to identify, critique, and (...) transform ignorance. (shrink)

This book explores the epistemic side of oppression, focusing on racial and sexual oppression and their interconnections. It elucidates how social insensitivities and imposed silences prevent members of different groups from interacting epistemically in fruitful ways--from listening to each other, learning from each other, and mutually enriching each other's perspectives. Medina's epistemology of resistance offers a contextualist theory of our complicity with epistemic injustices and a social connection model of shared responsibility for improving epistemic conditions of participation in social practices. (...) Through the articulation of a new interactionism and polyphonic contextualism, the book develops a sustained argument about the role of the imagination in mediating social perceptions and interactions. It concludes that only through the cultivation of practices of resistance can we develop a social imagination that can help us become sensitive to the suffering of excluded and stigmatized subjects. Drawing on Feminist Standpoint Theory and Critical Race Theory, this book makes contributions to social epistemology and to recent discussions of testimonial and hermeneutical injustice, epistemic responsibility, counter-performativity, and solidarity in the fight against racism and sexism. (shrink)

Black Bodies, White Gazes: The Continuing Significance of Race understands Black embodiment within the context of white hegemony within the context of a racist, anti-Black world. Yancy demonstrates that the Black body is a historically lived text on which whites have inscribed their projections which speak equally forcefully to whites' own self-conceptualizations.

After a brief overview of what intellectual virtues are, I offer three arguments for the claim that education should aim at fostering ‘intellectual character virtues’ like curiosity, open-mindedness, intellectual courage, and intellectual honesty. I then go on to discuss several pedagogical and related strategies for achieving this aim.

A crucial component of any education, dialogue is viewed by many social justice educators as their primary means towards rectifying social inequalities. Yet the extent to which the particular educational practices they recommend meet the needs or interests of their students who face systemic disadvantage remains unclear. This essay examines claims for and against dialogical pedagogy for increasing social justice. While conceding that dialogue is necessary for developing praxis as a student and participant in society, the essay argues that the (...) prescriptive tone of some educators committed to social justice undermines their capacity for dealing concretely with the needs and interests of those they intend to better serve. The conclusion is drawn that educators committed to increasing equality must develop pedagogical attitudes informed by various educational implications of structural injustice as well as by the specific contexts in which they serve as teachers of both particular skills and content. (shrink)

This paper aims to understand the relationship between ignorance and vulnerability by drawing on recent work on the epistemology of ignorance. After elaborating how we might understand the importance of human vulnerability, I develop the claim that ignorance of vulnerability is produced through the pursuit of an ideal of invulnerability that involves both ethical and epistemological closure. The ignorance of vulnerability that is a prerequisite for such invulnerability is, I contend, a pervasive form of ignorance that underlies and grounds other (...) oppressive forms of ignorance. Thus, undoing such forms of ignorance requires working toward a particular form of vulnerability: epistemic vulnerability. (shrink)

Leading scholars explore how different forms of ignorance are produced and sustained, and the role they play in knowledge practices.

I want to explore strategic expressions of ignorance against the background of Charles W. Mills's account of epistemologies of ignorance in The Racial Contract (1997). My project has two interrelated goals. I want to show how Mills's discussion is restricted by his decision to frame ignorance within the language and logic of social contract theory. And, I want to explain why Maria Lugones's work on purity is useful in reframing ignorance in ways that both expand our understandings of ignorance and (...) reveal its strategic uses. I begin with Mills's account of the Racial Contract, and explain how it prescribes for its signatories an epistemology of ignorance, which Mills characterizes as an inverted epistemology. I briefly outline his program for undoing white ignorance and indicate that retooling white ignorance is more complex than his characterization suggests. Making this argument requires an abrupt shift from the white-created frameworks of social contract theory to Lugones's system of thinking rooted in the lives of people of color. So, the next section outlines Lugones's distinction between the logic of purity and the logic of curdling and explains its usefulness in addressing ignorance. With both accounts firmly in place the third section demonstrates how the Racial Contract produces at least two expressions of ignorance and explains how the logic of purity underlying the Contract shapes each expression in ways that limit possibilities for resistance. I don't mean to suggest that the social contract theory's love of purity invalidates Mills's work, only that this framework limits prospects for long-term change by neglecting the relationship between white ignorance and non-white resistance. The final sections explain how people of color use ignorance strategically to their advantage , and argue that examining ignorance through a curdled lens not only makes strategic ignorance visible, but also points to alternatives for retooling white ignorance. (shrink)

A detailed account of certain traits of intellectual character—the epistemic virtues—and of their relation to the responsibility for one's beliefs.

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

Charles Mills makes visible in the world of mainstream philosophy some of the crucial issues of the black experience.

Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives of (...) epistemic responsibility, Code provides a fresh perspective on the theory of knowledge. From this new perspective, Code poses questions about knowledge that have a different focus from those traditionally raised in the two leading epistemological theories, foundationalism and coherentism. While not rejecting these approaches, this new position moves away from a primary concentration on determinate products and towards an examination of ever-changing processes. Arguing that knowledge never exists as an ungrounded abstraction but rather emerges through dialogue between variously authoritative "knowers" situated within particular social and historical contexts, she draws extensively on examples from lived social experience to illustrate the ways in which human beings have long tried to recognize and meet their epistemic responsibilities. This edition of Epistemic Responsibility includes a new preface from Lorraine Code"--Provided by the publisher. (shrink)

This essay aims to clarify the value of developing systematic studies of ignorance as a component of any robust theory of knowledge. The author employs feminist efforts to recover and create knowledge of women's bodies in the contemporary women's health movement as a case study for cataloging different types of ignorance and shedding light on the nature of their production. She also helps us understand the ways resistance movements can be a helpful site for understanding how to identify, critique, and (...) transform ignorance. (shrink)

In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She not only provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, Alice Walker, and Audre Lorde, but she shows the importance of self-defined knowledge for group empowerment. In the tenth anniversary edition of this award-winning work, Patricia Hill Collins expands the basic arguments of the first edition by adding (...) several important new themes. A new discussion of heterosexism as a system of power, an expanded treatment of images of Black womanhood, U.S. Black feminism's connections to Black Diasporic feminisms, and more attention to the importance of social class and nationalism all appear in the new edition. In addition, the new edition includes recent developments in black cultural studies, especially black popular culture, as well as recent events and trends such as the Anita Hill hearings and the backlash against affirmative action. (shrink)

Through examples of embodied and learning-centered pedagogy, we discuss transformative learning of transgressive topics. We begin with a taxonomy of types of learning our students undergo as they resolve inconsistencies among their pre-existing beliefs and the material they confront in our course on feminist ethics and epistemology. We then discuss ways to help students maximize their learning while confronting internal inconsistencies. While we focus on feminist topics, our approach is broad enough to be relevant to anyone teaching a transgressive or (...) controversial topic. (shrink)

This article argues that the Seven Solutions in the US, and the Research Excellence Framework in the UK, manifest the vice of epistemic insensibility. Section I provides an overview of Aristotle's analysis of moral vice in people. Section II applies Aristotle's analysis to epistemic vice, developing an account of epistemic insensibility. In so doing, it contributes a new epistemic vice to the field of virtue epistemology. Section III argues that the (US) Seven Breakthrough Solutions and, to a lesser extent, the (...) (UK) Research Excellence Framework manifest two key features of the vice of epistemic insensibility. First, they promote a failure to desire, consume, and enjoy some knowledge that it is appropriate to desire, consume, and enjoy. Second, they do so because they wrongly assume that such knowledge is not epistemically good. The Solutions wrongly assume that any research that lacks ‘impact’, in the form of funding, thereby lacks epistemic value. The REF wrongly assumes of otherwise comparable bodies of research, that the research that lacks ‘impact’ has less epistemic value. (shrink)

This article briefly considers current positions about whether the inclusion of the perspectives and interests of marginalised groups in the construction of knowledge is of epistemic value. It is then argued that applied social epistemology is the proper epistemic stance to take in evaluating this question. Theorists who have held that diversity makes an epistemic contribution are interpreted as attempting to reform social pathways to knowledge in ways that make true belief more likely. Thus, the demand for diversity challenges the (...) individualistic and a priori nature of traditional epistemology. This stance has consequences for education. It supports greater attention to helping students examine the testimonial bases for their beliefs. And it prepares students for their role as citizens in supporting policies that maintain credible inclusive institutions of public knowledge. (shrink)

Calls for vigilance have been a recurrent theme in social justice education. Scholars making this call note that vigilance involves a continuous attentiveness, that it presumes some type of criticality, and that it is transformative. In this essay Barbara Applebaum expands upon some of these attributes and calls attention to three particular features of vigilance that, while they may be alluded to in the aforementioned discussions, are rarely made explicit. These three features are critique, staying in the anxiety of critique, (...) and vulnerability. Using the lens of Judith Butler's recent work and the discussions that her work has provoked, Applebaum examines these three features of vigilance and demonstrates how they are crucial for white people interrogating their complicity in systemic racism. Finally, she discusses how the expanded three features of vigilance can offer guidance to one of the enormously thorny questions that arises in the social justice classroom. (shrink)

Being White, Being Good focuses on white complicity and white complicity pedagogy. It examines the shifts in our conceptualization of the subject, language and moral responsibility that are required for understanding white complicity and draws out implications for social justice pedagogy.

To be a doxastic deontologist is to claim that there is such a thing as an ethics of belief (or of our doxastic attitudes in general). In other words, that we are subject to certain duties with respect to our doxastic attitudes, the non-compliance with which makes us blameworthy and that we should understand doxastic justification in terms of these duties. In this paper, I argue that these duties are our all things considered duties, and not our epistemic or moral (...) duties, for example. I show how this has the surprising result that, if deontologism is a thesis about doxastic justification, it entails that there is no such thing as epistemic or moral justification for a belief that p. I then suggest why this result, though controversial, may have some salutary consequences: primarily that it helps us make some sense of an otherwise puzzling situation regarding doxastic dilemmas. -/- . (shrink)

In this paper, we offer a method of teaching argumentation that consists of students working through a series of cumulative, progressive steps at their own individual pace—a method inspired by martial arts pedagogy. We ground the pedagogy in two key concepts from the scholarship of teaching and learning: “deliberate practice” and “deep approaches to learning.” The step-by-step method, as well as the challenges it presents, is explained in detail. We also suggest ways that this method might be adapted for other (...) classes. (shrink)

This essay explores challenges that arise for professors who teach critical theory in our current climate of conservatism. Specifically, it is argued that the conservative commitments to non-revolutionary change and reverence for tradition are corrupted in our current political and intellectual climate. This corruption, called “ideological imperviousness,” undermines the institutional structures put in place to produce a functional educational environment that protects the interests of both professors and students. The result is an environment that imposes an unjust vulnerability on professors (...) and risks depriving students of the opportunity to acquire the critical skills necessary to combat their own vulnerabilities. (shrink)

This paper is a discussion of the application of democraticand anti-racist educational principles in a college setting.The paper explores both the implications of pedagogical theoryfor anti-racism and the implications of anti-racism forpedagogy. After giving a brief description of the conditionsencountered in an economically and intellectually impoverishedregion of the country, the paper outlines an application ofJohn Dewey's educational theory to college instruction.Then, after an account of what racism is, the paper reappliesDewey's model to the teaching of anti-racism, and with thehelp of (...) Paulo Freire's theory of educational praxis,readapts Deweyan principles to the task of reconstructingour classrooms as models of anti-racist communities. (shrink)

This essay explores challenges that arise for professors who teach critical theory in our current climate of conservatism. Specifically, it is argued that the conservative commitments to non-revolutionary change and reverence for tradition are corrupted in our current political and intellectual climate. This corruption, called “ideological imperviousness,” undermines the institutional structures put in place to produce a functional educational environment that protects the interests of both professors and students. The result is an environment that imposes an unjust vulnerability on professors (...) and risks depriving students of the opportunity to acquire the critical skills necessary to combat their own vulnerabilities. (shrink)

In this paper, I examine the question of how to nurture and develop conscientiousness thinkers and future citizens of diverse liberal-democratic societies from the perspective of virtue epistemology. More specifically, I examine this question in terms of how public schools might frame engagement with religious perspectives in the classroom. I begin by distinguishing between good and bad conscientiousness through an exploration of current work in the field of virtue epistemology. I then follow Kenneth Strike in his defense of the need (...) for a more robust engagement with religious perspectives as a liberal educational imperative. I argue that basing a framework for engagement on VE, particularly the notion of subjective justification, has significant benefits. My main interest in developing a framework for what I deem to be a necessary supplemental dimension of citizenship education focused on religious engagement is in underlining the responsibility that liberal educators have in regulating what is often a highly contentious and unfortunately caddish debate surrounding religion and the religious. I conclude that by eschewing this responsibility educators are potentially missing out on significant resources for supporting the liberal-democratic educational agenda. (shrink)