Results for 'Liz Fricker'

104 found
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  1. Against Gullibility.Elizabeth Fricker - 1994 - In A. Chakrabarti & B. K. Matilal (eds.), Knowing from Words. Kluwer Academic Publishers.
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  2. How Is Meaning Grounded in the Organism?Liz Stillwaggon Swan & Louis J. Goldberg - 2010 - Biosemiotics 3 (2):131-146.
    In this paper we address the interrelated questions of why and how certain features of an organism’s environment become meaningful to it. We make the case that knowing the biology is essential to understanding the foundation of meaning-making in organisms. We employ Miguel Nicolelis et al’s seminal research on the mammalian somatosensory system to enrich our own concept of brain-objects as the neurobiological intermediary between the environment and the consequent organismic behavior. In the final section, we explain how brain-objects advance (...)
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  3. A biosemiotic analysis of Braille.Louis J. Goldberg & Liz Stillwaggon Swan - 2011 - Biosemiotics 4 (1):25-38.
    Abstract A unique aspect of human communication is the utilization of sets of well- delineated entities, the morphology of which is used to encode the letters of the alphabet. In this paper, we focus on Braille as an exemplar of this phenomenon. We take a Braille cell to be a physical artifact of the human environment, into the structure of which is encoded a representation of a letter of the alphabet. The specific issue we address in this paper concerns an (...)
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  4. … They don’t really listen to people.Helen Creswick, Liz Dowthwaite, Ansgar Koene, Elvira Perez Vallejos, Virginia Portillo, Monica Cano & Christopher Woodard - 2019 - Journal of Information, Communication and Ethics in Society 17 (2):167-182.
    The voices of children and young people have been largely neglected in discussions of the extent to which the internet takes into account their needs and concerns. This paper aims to highlight young people’s lived experiences of being online.
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  5. ‘Do not block the way of inquiry’: cultivating collective doubt through sustained deep reflective thinking.Gilbert Burgh, Simone Thornton & Liz Fynes-Clinton - 2018 - In Ellen Duthie, Félix García Moriyón & Rafael Robles Loro (eds.), Parecidos de familia. Propuestas actuales en Filosofía para Niños [Family Resemblances: Current trends in philosophy for children]. pp. 47-61.
    We provide a Camusian/Peircean notion of inquiry that emphasises an attitude of fallibilism and sustained epistemic dissonance as a conceptual framework for a theory of classroom practice founded on Deep Reflective Thinking (DTR), in which the cultivation of collective doubt, reflective evaluation and how these relate to the phenomenological aspects of inquiry are central to communities of inquiry. In a study by Fynes-Clinton, preliminary evidence demonstrates that if students engage in DRT, they more frequently experience cognitive dissonance and as a (...)
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  6. Information and design: book symposium on Luciano Floridi’s The Logic of Information.Tim Gorichanaz, Jonathan Furner, Lai Ma, David Bawden, Liz Robinson, Dominic Dixon, Ken Herold, Sille Obelitz Søe, Betsy Van der Veer Martens & Luciano Floridi - 2020 - Journal of Documentation 76 (2).
    The purpose of this paper is to review and discuss Luciano Floridi’s 2019 book The Logic of Information: A Theory of Philosophy as Conceptual Design, the latest instalment in his philosophy of information (PI) tetralogy, particularly with respect to its implications for library and information studies (LIS) .
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  7. Miranda Fricker's Epistemic Injustice: An Attempt at Appropriation of Philippine Social Realities.Menelito Mansueto - 2022 - Social Ethics Society Journal of Applied Philosophy 1 (special):55-88.
    Miranda Fricker argues of an injustice that is distinctly epistemic though it was born out of societal discrimination, identity power, and racial prejudice. More so, Fricker attempts to establish a theoretical space, where ethics, epistemology, and socio-politics can converge. An epistemology which concerns knowledge not for knowledge’s sake alone, but the kind of knowledge that can morally awaken a knowing subject and which can hopefully influence or bring forth a collective social and political change. I will further argue (...)
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  8. Intеrсulturаl соmmuniсаtiоn in thе соntеxt оf glоbаlizаtiоn: Sоmе philоsоphiсаl issuеs.Lе Kiеn - 2019 - WP.
    In this аrtiсlе, thе аuthоr fосusеs оn еluсidаting sоmе philоsоphiсаl аspесts оf intеrсulturаl соmmuniсаtiоn in thе соntеxt оf glоbаlizаtiоn оn thе bаsis оf rесоgnizing thе соntributiоns аnd limitаtiоns оf Wittgеnstеin tо thе birth оf philоsоphy. сulturе study. Thоsе philоsоphiсаl issuеs аrе: thе similаrity in thinking аnd асting оf pеоplе асrоss сulturеs; divеrsity оf сulturеs, wоrldviеws аnd wаys оf lifе. Frоm thе Mаrxist pоint оf viеw, thе аuthоr pоintеd оut аnd сritiсizеd thе limitаtiоns оf Wittgеnstеin's philоsоphiсаl соnсеptiоn; аnd аt thе sаmе (...)
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  9. The epistemic life of groups: Essays in the epistemology of collectives Michael S. Brady and Miranda Fricker, eds. Oxford: Oxford university press, 2016; 255 pp.; $74.00. [REVIEW]Marcus Hunt - 2017 - Dialogue 57 (4):916-918.
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  10. Prejudice, Harming Knowers, and Testimonial Injustice.Timothy Perrine - 2023 - Logos and Episteme 14 (1):53-73.
    Fricker‘s Epistemic Injustice discusses the idea of testimonial injustice, specifically, being harmed in one‘s capacity as a knower. Fricker‘s own theory of testimonial injustice emphasizes the role of prejudice. She argues that prejudice is necessary for testimonial injustice and that when hearers use a prejudice to give a deficit to the credibility of speakers hearers intrinsically harm speakers in their capacity as a knower. This paper rethinks the connections between prejudice and testimonial injustice. I argue that many cases (...)
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  11. The Practical Origins of Ideas: Genealogy as Conceptual Reverse-Engineering (Open Access).Matthieu Queloz - 2021 - Oxford: Oxford University Press.
    Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the point of coming to think in these terms? This book presents a philosophical method designed to answer such questions: the method of pragmatic genealogy. Pragmatic genealogies are partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these do for us. The book uncovers an under-appreciated tradition of pragmatic genealogy which cuts (...)
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  12. From Paradigm-Based Explanation to Pragmatic Genealogy.Matthieu Queloz - 2020 - Mind 129 (515):683-714.
    Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have?? To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation. Fricker herself has recently moved towards paradigm-based explanation, arguing that (...)
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  13. Epistemic Injustice in the space of reasons.Matthew Congdon - 2015 - Episteme 12 (1):75-93.
    In this paper, I make explicit some implicit commitments to realism and conceptualism in recent work in social epistemology exemplified by Miranda Fricker and Charles Mills. I offer a survey of recent writings at the intersection of social epistemology, feminism, and critical race theory, showing that commitments to realism and conceptualism are at once implied yet undertheorized in the existing literature. I go on to offer an explicit defense of these commitments by drawing from the epistemological framework of John (...)
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  14. How Genealogies Can Affect the Space of Reasons.Matthieu Queloz - 2020 - Synthese 197 (5):2005-2027.
    Can genealogical explanations affect the space of reasons? Those who think so commonly face two objections. The first objection maintains that attempts to derive reasons from claims about the genesis of something commit the genetic fallacy—they conflate genesis and justification. One way for genealogies to side-step this objection is to focus on the functional origins of practices—to show that, given certain facts about us and our environment, certain conceptual practices are rational because apt responses. But this invites a second objection, (...)
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  15. Epistemic Injustice: Phenomena and Theories (Author's preprint).Aidan McGlynn - 2024 - In Jennifer Lackey & Aidan McGlynn (eds.), Oxford Handbook of Social Epistemology. Oxford University Press.
    Epistemic injustice has become one of the most widely discussed topics in social epistemology, and has revived interest in issues in the intersections between epistemology and ethics and political philosophy. Much of the impetus for this recent explosion of interest has been the influential work of Miranda Fricker; however, Fricker’s framework and terminology for discussing the phenomena and the kinds of examples she’s interested in has not always been cleanly separated from the phenomena themselves. This chapter examines what’s (...)
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  16. In defence of gullibility: The epistemology of testimony and the psychology of deception detection.Kourken Michaelian - 2010 - Synthese 176 (3):399-427.
    Research in the psychology of deception detection implies that Fricker, in making her case for reductionism in the epistemology of testimony, overestimates both the epistemic demerits of the antireductionist policy of trusting speakers blindly and the epistemic merits of the reductionist policy of monitoring speakers for trustworthiness: folk psychological prejudices to the contrary notwithstanding, it turns out that monitoring is on a par (in terms both of the reliability of the process and of the sensitivity of the beliefs that (...)
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  17.  97
    Book Review: Jennifer Lackey, Criminal Testimonial Injustice, Oxford: Oxford University Press, 2023, 224pp. [REVIEW]Robert Vinten - 2024 - Manuscrito 47 (4):1-13.
    At the heart of Jennifer Lackey's recent book is highly original work in identifying a form of testimonial injustice that is quite distinct from those hitherto identified. Since the publication of Miranda Fricker’s Epistemic Injustice there has been an enormous flurry of work done on injustices where people are wronged as givers of knowledge (testimonial injustice) or where people are wronged in their capacity as a subject of social understanding (hermeneutical injustice). Fricker’s focus in that book was on (...)
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  18. Making life more interesting: Trust, trustworthiness, and testimonial injustice.Aidan McGlynn - 2024 - Philosophical Psychology 37 (1):126-147.
    A theme running through Katherine Hawley’s recent works on trust and trustworthiness is that thinking about the relations between these and Miranda Fricker’s notion of testimonial injustice offers a perspective from which we can see several limitations of Fricker’s own account of testimonial injustice. This paper clarifies the aspects of Fricker’s account that Hawley’s criticisms target, focusing on her objections to Fricker’s proposal that its primary harm involves a kind of epistemic objectification and her characterization of (...)
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  19. The whitewashing of blame.Eugene Chislenko - forthcoming - European Journal of Philosophy.
    I argue that influential recent discussions have whitewashed blame, characterizing it in ways that deemphasize or ignore its morally problematic features. I distinguish “definitional,” “creeping,” and “emphasis” whitewash, and argue that they play a central role in overall endorsements of blame by T.M. Scanlon, George Sher, and Miranda Fricker. In particular, these endorsements treat blame as appropriate by definition (Scanlon), or as little more than a wish (Sher), and infer from blame's having one useful function that it is a (...)
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  20. Closing the Conceptual Gap in Epistemic Injustice.Martina Fürst - 2023 - Philosophical Quarterly 74 (1): 1-22..
    Miranda Fricker’s insightful work on epistemic injustice discusses two forms of epistemic injustice—testimonial injustice and hermeneutical injustice. Hermeneutical injustice occurs when the victim lacks the interpretative resources to make sense of her experience, and this lacuna can be traced down to a structural injustice. In this paper, I provide one model of how to fill the conceptual gap in hermeneutical injustice. First, I argue that the victims possess conceptual resources to make sense of their experiences, namely phenomenal concepts. Second, (...)
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  21. Hermeneutic Injustices: Practical and Epistemic.Luis R. G. Oliveira - 2021 - In Andreas Mauz & Christiane Tietz (eds.), Interpretation und Geltung. Brill. pp. 107-123.
    Hermeneutical injustices, according to Miranda Fricker, are injustices that occur “when a gap in collective interpretive resources puts someone at an unfair disadvantage when it comes to making sense of their social experiences” (Fricker 2007, 1). For Fricker, the relevant injustice in these cases is the very lack of knowledge and understanding experienced by the subject. In this way, hermeneutical injustices are instances of epistemic injustices, the kind of injustice that “wrongs someone in their capacity as a (...)
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  22. Trust and commitment in collective testimony.Leo Townsend - 2020 - In Ladislav Koreň, Hans Bernhard Schmid, Preston Stovall & Leo Townsend (eds.), Groups, Norms and Practices: Essays on Inferentialism and Collective Intentionality. Cham: Springer. pp. 39-58.
    In this paper I critically discuss Miranda Fricker’s ‘trust-based’ view of collective testimony—that is, testimony that comes from a group speaker. At the heart of Fricker’s account is the idea that testimony involves an ‘interpersonal deal of trust’, to which the speaker contributes a commitment to ‘second-personal epistemic trustworthiness’. Appropriating Margaret Gilbert’s concept of joint commitment, Fricker suggests that groups too can make such commitments, and hence that they, like individuals, can ‘enter into the second-personal relations of (...)
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  23. Speak No Evil: Understanding Hermeneutical (In)justice.John Beverley - 2022 - Episteme 19 (3):431-454.
    Miranda Fricker's original presentation of Hermeneutical Injustice left open theoretical choice points leading to criticisms and subsequent clarifications with the resulting dialectic appearing largely verbal. The absence of perspicuous exposition of hallmarks of Hermeneutical Injustice might suggest scenarios exhibiting some – but not all – such hallmarks are within its purview when they are not. The lack of clear hallmarks of Hermeneutical Injustice, moreover, obscures both the extent to which Fricker's proposed remedy Hermeneutical Justice – roughly, virtuous communicative (...)
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  24. Hermeneutical Injustice, (Self-)Recognition, and Academia.Hilkje Charlotte Hänel - 2020 - Hypatia 35 (2):1-19.
    Miranda Fricker’s account of hermeneutical injustice and remedies for this injustice are widely debated. This article adds to the existing debate by arguing that theories of recog- nition can fruitfully contribute to Fricker’s account of hermeneutical injustice and can provide a framework for structural remedy. By pairing Fricker’s theory of hermeneutical injustice with theories of recognition, I bring forward a modest claim and a more radical claim. The first concerns a shift in our vocabulary; recognition theory can (...)
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  25. 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 (...)
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  26. The Inevitability of Aiming for Virtue.Alex Madva - 2019 - In Benjamin R. Sherman & Stacey Goguen (eds.), Overcoming Epistemic Injustice: Social and Psychological Perspectives. London: Rowman & Littlefield International. pp. 85-100.
    I defend Fricker’s virtue-theoretic proposals for grappling with epistemic injustice, arguing that her account is both empirically oriented and plausible. I agree with Fricker that an integral component of what we ought to do in the face of pervasive epistemic injustice is working to cultivate epistemic habits that aim to consistently neutralize the effects of such prejudices on their credibility estimates. But Fricker does not claim that her specific proposals constitute the only means through which individuals and (...)
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  27. Epistemic Injustice and Illness.Ian James Kidd & Havi Carel - 2016 - Journal of Applied Philosophy 34 (2):172-190.
    This article analyses the phenomenon of epistemic injustice within contemporary healthcare. We begin by detailing the persistent complaints patients make about their testimonial frustration and hermeneutical marginalization, and the negative impact this has on their care. We offer an epistemic analysis of this problem using Miranda Fricker's account of epistemic injustice. We detail two types of epistemic injustice, testimonial and hermeneutical, and identify the negative stereotypes and structural features of modern healthcare practices that generate them. We claim that these (...)
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  28. Epistemic Exploitation.Nora Berenstain - 2016 - Ergo: An Open Access Journal of Philosophy 3:569-590.
    Epistemic exploitation occurs when privileged persons compel marginalized persons to educate them about the nature of their oppression. I argue that epistemic exploitation is marked by unrecognized, uncompensated, emotionally taxing, coerced epistemic labor. The coercive and exploitative aspects of the phenomenon are exemplified by the unpaid nature of the educational labor and its associated opportunity costs, the double bind that marginalized persons must navigate when faced with the demand to educate, and the need for additional labor created by the default (...)
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  29. The First Amendment in Education: May Faculty at Public Schools Be Disciplined for Political Hate Speech?Ken Levy - 2024 - William and Mary Bill of Rights Journal 33 (1):169-207.
    At a House hearing on December 5, 2023, the presidents of three universities—Harvard, MIT, and the University of Pennsylvania—refused to state that certain kinds of hate speech, specifically calls for genocide of Jews, are prohibited on their campuses. The backlash against two of them, Harvard’s Claudine Gay and Penn’s Liz Magill, was swift and devastating; both of them were successfully pressured to resign. Still, while Professors Gay’s and Magill’s responses were widely criticized as tone-deaf, they were legally correct. At many (...)
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  30. Epistemic injustice in utterance interpretation.Andrew Peet - 2017 - Synthese 194 (9):3421-3443.
    This paper argues that underlying social biases are able to affect the processes underlying linguistic interpretation. The result is a series of harms systematically inflicted on marginalised speakers. It is also argued that the role of biases and stereotypes in interpretation complicates Miranda Fricker's proposed solution to epistemic injustice.
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  31. On Ordered Pluralism.Matthieu Queloz - 2019 - Australasian Philosophical Review 3 (3):305-11.
    This paper examines Miranda Fricker’s method of paradigm-based explanation and in particular its promise of yielding an ordered pluralism. Fricker’s starting point is a schism between two conceptions of forgiveness, Moral Justice Forgiveness and Gifted Forgiveness. In the light of a hypothesis about the basic point of forgiveness, she reveals the unity underlying the initially baffling plurality and brings order into it, presenting a paradigmatic form of forgiveness as explanatorily basic and other forms as derivative. The resulting picture, (...)
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  32. Epistemic Injustice and Suicide Claims.Lucienne Spencer & Matthew Broome - 2024 - Epistemic Injustice and Violence. Lena Schützle, Barbara Schellhammer, Anupam Yadav, Cara-Julie Kather, Lou Thomine (Eds.).
    Reports of the intent to kill oneself are not always met with the credibility they deserve, with potentially fatal results. We recognise this as testimonial injustice, whereby a person’s testimony is not taken seriously due to a pervasive identity prejudice attached to the speaker (Fricker 2007). To meet the government’s ‘zero suicide ambition’ for mental health patients, we need to adopt epistemically just methods of evaluating suicide claims.
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  33. Go Figure: Understanding Figurative Talk.Mihaela Popa-Wyatt - 2017 - Philosophical Studies 174 (1):1-12.
    We think and speak in figures. This is key to our creativity. We re-imagine one thing as another, pretend ourself to be another, do one thing in order to achieve another, or say one thing to mean another. This comes easily because of our abilities both to work out meaning in context and re-purpose words. Figures of speech are tools for this re-purposing. Whether we use metaphor, simile, irony, hyperbole, and litotes individually, or as compound figures, the uses are all (...)
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  34.  51
    Das Private ist politisch! Hermeneutische Ungerechtigkeit als Alltagserfahrung.Alexander Brödner - 2024 - Ethik Und Unterricht 2.
    Mithilfe der Theorie zur hermeneutischen Ungerechtigkeit von Miranda Fricker und anhand von Beispielen aus dem Alltag wird die Frage gestellt, inwiefern wir unsere privaten Erfahrungen und damit unser Selbst nicht artikulieren können, weil es dafür keine öffentlich geteilten sprachlichen Deutungsmuster gibt, und was wir daran ändern können.
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  35. Empathy and a Life of Moral Endeavor.Barrett Emerick - 2016 - Hypatia 31 (1):171-186.
    Over the course of her career, Jean Harvey contributed many invaluable insights that help to make sense of both injustice and resistance. Specifically, she developed an account of what she called “civilized oppression,” which is pernicious in part because it can be difficult to perceive. One way that we ought to pursue what she calls a “life of moral endeavor” is by increasing our perceptual awareness of civilized oppression and ourselves as its agents. In this article I argue that one (...)
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  36. Testimony, pragmatics, and plausible deniability.Andrew Peet - 2015 - Episteme 12 (1):29-51.
    I outline what I call the ‘deniability problem’, explain why it is problematic, and identify the range of utterances to which it applies (using religious discourse as an example). The problem is as follows: To assign content to many utterances audiences must rely on their contextual knowledge. This generates a lot of scope for error. Thus, speakers are able to make assertions and deny responsibility for the proposition asserted, claiming that the audience made a mistake. I outline the problem (a (...)
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  37. Extended knowledge, the recognition heuristic, and epistemic injustice.Mark Alfano & Joshua August Skorburg - 2018 - In Duncan Pritchard, Jesper Kallestrup, Orestis Palermos & Adam Carter (eds.), Extended Knowledge. Oxford University Press. pp. 239-256.
    We argue that the interaction of biased media coverage and widespread employment of the recognition heuristic can produce epistemic injustices. First, we explain the recognition heuristic as studied by Gerd Gigerenzer and colleagues, highlighting how some of its components are largely external to, and outside the control of, the cognitive agent. We then connect the recognition heuristic with recent work on the hypotheses of embedded, extended, and scaffolded cognition, arguing that the recognition heuristic is best understood as an instance of (...)
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  38. Epistemic Norms and Epistemic Accountability.Antti Kauppinen - 2018 - Philosophers' Imprint 18.
    Everyone agrees that not all norms that govern belief and assertion are epistemic. But not enough attention has been paid to distinguishing epistemic norms from others. Norms in general differ from merely evaluative standards in virtue of the fact that it is fitting to hold subjects accountable for violating them, provided they lack an excuse. Different kinds of norm are most readily distinguished by their distinctive mode of accountability. My thesis is roughly that a norm is epistemic if and only (...)
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  39. 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 (...)
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  40. Revealing Social Functions through Pragmatic Genealogies.Matthieu Queloz - 2020 - In Rebekka Hufendiek, Daniel James & Raphael van Riel (eds.), Social Functions in Philosophy: Metaphysical, Normative, and Methodological Perspectives. New York: Routledge. pp. 200-218.
    There is an under-appreciated tradition of genealogical explanation that is centrally concerned with social functions. I shall refer to it as the tradition of pragmatic genealogy. It runs from David Hume (T, 3.2.2) and the early Friedrich Nietzsche (TL) through E. J. Craig (1990, 1993) to Bernard Williams (2002) and Miranda Fricker (2007). These pragmatic genealogists start out with a description of an avowedly fictional “state of nature” and end up ascribing social functions to particular building blocks of our (...)
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  41. (1 other version)SECCIÓN MONOGRÁFICA: Knowledge, Memory and Perception. Presentation.Tobies Grimaltos & Carlos Moya - 2010 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 21 (2):125-132.
    This paper is a presentation and critical introduction to the monographic section “Knowledge, Memory and Perception”. Three of the papers included in this section deal with questions concerning the sources and forms of empirical knowledge. Two of them (Olga Fernández, Jordi Fernández) focus on the problem of the intentional content of perception and of episodic memory, respectively. Manuel Liz, in turn, intends to develop a stable version of direct realism about perception. Murali Ramachandran, in contrast, looks for a definition of (...)
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  42. Normative Inference Tickets.Jen Foster & Jonathan Ichikawa - 2023 - Episteme:1-27.
    We argue that stereotypes associated with concepts like he-said–she-said, conspiracy theory, sexual harassment, and those expressed by paradigmatic slurs provide “normative inference tickets”: conceptual permissions to automatic, largely unreflective normative conclusions. These “mental shortcuts” are underwritten by associated stereotypes. Because stereotypes admit of exceptions, normative inference tickets are highly flexible and productive, but also liable to create serious epistemic and moral harms. Epistemically, many are unreliable, yielding false beliefs which resist counterexample; morally, many perpetuate bigotry and oppression. Still, some normative (...)
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  43. Epistemic injustice in healthcare encounters: evidence from chronic fatigue syndrome.Havi Carel, Charlotte Blease & Keith Geraghty - 2017 - Journal of Medical Ethics 43 (8):549-557.
    Chronic fatigue syndrome or myalgic encephalomyelitis remains a controversial illness category. This paper surveys the state of knowledge and attitudes about this illness and proposes that epistemic concerns about the testimonial credibility of patients can be articulated using Miranda Fricker’s concept of epistemic injustice. While there is consensus within mainstream medical guidelines that there is no known cause of CFS/ME, there is continued debate about how best to conceive of CFS/ME, including disagreement about how to interpret clinical studies of (...)
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  44. Testimonial Knowledge: A Unified Account.Peter J. Graham - 2016 - Philosophical Issues 26 (1):172-186.
    Here are three (rough) theories of testimonial knowledge. (1) Speaker's knowledge: a hearer acquires the knowledge that P though testimony because of the speaker's knowledge that P--testimony "transfers" knowledge. This is the popular view, defended by Elizabeth Fricker and Paul Faulkner, among others. (2) Speaker's assertion: a hearer acquires the knowledge that P through testimony because the speaker's assertion that P is reliable that P in the right way (safe or sensitive). That's Jennifer Lackey's view. (3) Speaker's comprehension state: (...)
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  45. Toward a Theology of Tension: A Response to Dru Johnson.Dolores G. Morris - forthcoming - Philosophia Christi.
    In 2022, at an interdisciplinary conference on Creation and the Imago Dei, Biola psychologist Liz Hall posed a powerful challenge to the philosophers and theologians in the room. In the face of the “already and not yet” nature of Christian theology, she put forth the need for a “theology of tension.” Over and over again, while reading Biblical Philosophy, I was reminded of this challenge. The features Johnson puts forth as emblematic of Hebraic Philosophy can help in this respect, in (...)
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  46. Anticipatory Epistemic Injustice.Ji-Young Lee - 2021 - Tandf: Social Epistemology 35 (6):564–576.
    Epistemic injustices are wrongs that agents can suffer in their capacity as knowers. In this article, I offer a conceptualisation of a phenomenon I call anticipatory epistemic injustice, which I claim is a distinct and particularly pernicious type of epistemic injustice worthy of independent analysis. I take anticipatory epistemic injustice to consist in the wrongs that agents can suffer as a result of anticipated challenges in their process of taking up testimony-sharing opportunities. I distinguish my account from paradigmatic cases of (...)
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  47.  39
    CRÍTICAS FEMINISTAS À PORNOGRAFIA NA PERSPECTIVA DA EPISTEMOLOGIA SOCIAL.Myllana Lourenço - 2023 - Novos Rumos da Epistemologia Social.
    O presente artigo visa discutir o conceito de objetificação epistêmica enquanto uma consequência da pornografia mainstream para o discurso sexual das mulheres. Para tratar sobre essa questão, o texto está dividido em três seções. Na primeira, será apresentada a teoria das injustiças epistêmicas de Miranda Fricker, explicando a injustiça testemunhal e a injustiça hermenêutica. Em seguida, na segunda seção, será feita uma breve exposição da conceitualização que Martha Nussbaum oferece a respeito da objetificação. Por último, na terceira seção, discutiremos (...)
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  48. Anger Gaslighting and Affective Injustice.Shiloh Whitney - 2023 - Philosophical Topics 51 (1):27-62.
    Anger gaslighting is behavior that tends to make someone doubt herself about her anger. In this paper, I analyze the case of anger gaslighting, using it as a paradigm case to argue that gaslighting can be an affective injustice (not only an epistemic one). Drawing on Marilyn Frye, I introduce the concept of “uptake” as a tool for identifying anger gaslighting behavior (persistent, pervasive uptake refusal for apt anger). But I also demonstrate the larger significance of uptake in the study (...)
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  49. Resisting Structural Epistemic Injustice.Michael Doan - 2018 - Feminist Philosophy Quarterly 4 (4).
    What form must a theory of epistemic injustice take in order to successfully illuminate the epistemic dimensions of struggles that are primarily political? How can such struggles be understood as involving collective struggles for epistemic recognition and self-determination that seek to improve practices of knowledge production and make lives more liveable? In this paper, I argue that currently dominant, Fricker-inspired approaches to theorizing epistemic wrongs and remedies make it difficult, if not impossible, to understand the epistemic dimensions of historic (...)
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  50. Testing Pragmatic Genealogy in Political Theory: The Curious Case of John Rawls.Francesco Testini - 2022 - European Journal of Political Theory 21 (4):650-670.
    Starting from the ‘Dewey Lectures’, Rawls presents his conception of justice within a contextualist framework, as an elaboration of the basic ideas embedded in the political culture of liberal-democratic societies. But how are these basic ideas to be justified? In this article, I reconstruct and criticize Rawls’s strategy to answer this question. I explore an alternative strategy, consisting of a genealogical argument of a pragmatic kind – the kind of argument provided by authors like Bernard Williams, Edward Craig and Miranda (...)
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