Este artículo considera el tema de las tecnologías de representación de las ruralidades queer en el cine. Las autoras llevan a cabo un análisis pormenorizado de la representación de las disidencias sexuales y de género sostenidas en y a través de espacialidades rurales tomando como objeto de estudio tres piezas fílmicas producidas en el estado español durante las últimas dos décadas, a saber, Ander (2009), 80 Egunean (2010) y Elisa y Marcela (2018). A manera de conclusión, el artículo muestra (...) las tensiones entre dos marcos interpretativos desde los que afrontar los ensamblajes en que se relacionan las ruralidades y las disidencias sexuales y de género. Estos son el enfoque de las ruralidades urbanas que produce epistemologías de carácter identitariamente fuerte, y el enfoque de las ruralidades queer que permite leer las representaciones tomadas en cuenta como figuraciones posidentitarias y subversivas de la disidencia. (shrink)

I start by acquainting the reader with key themes from my 2007 book, Epistemic Injustice: Power and the Ethics of Knowing, sketching the background of British academic culture from which it grew. Moving swiftly into the present, and to the social context of the U.S., I then offer some new thoughts concerning institutional epistemic vices and explore, in particular, one important form of institutionalized epistemic vice that is exemplified by a standardly recommended police procedure for interrogating suspects.

Several studies prove the relevance of internal marketing in promoting job satisfaction and life satisfaction among professionals. During the COVID-19 Pandemic, educational institutions were faced with a set of challenges that forced the redefinition of strategies appropriate to the context experienced, with internal marketing being a key factor in redefining these same strategies. This study aims to evaluate whether internal marketing is a catalyst for professional satisfaction and life satisfaction among professionals in the Education industry active in Portugal during the (...) COVID-19 Pandemic. To this end, a conceptual research model was developed and 4 study hypotheses were postulated to investigate the purpose of this research based on a quantitative methodology applied to a convenience sample (n=167). The findings obtained proved to be statistically significant, showing internal marketing as a direct and positive predictor of commitment, professional satisfaction and also satisfaction with life. Besides, job satisfaction has been confirmed as a direct and positive determinant of employee performance, commitment, loyalty and satisfaction with life. Finally, commitment was too confirmed as a predictor of employee satisfaction and loyalty. Thus, this research presents itself as an added value for both science and the education industry, as it makes important contributions to the country's educational institutions and enables them to perceive various determinants of professional satisfaction, commitment, employee performance and loyalty, so as to improve strategies that support organizational sustainability and the well-being of educational agents and, in turn, of the students themselves. (shrink)

Foucault traced the history of a form of testimony he labelled ‘avowal’ (aveu) – effectively a social institution of testimony that counts, necessarily, as true. Looking to the present, I will focus on two institutions of testimony, each of which forms part of a system of procedures of criminal justice – one in the U.K. and the other in the U.S. – and I will analyse them as present-day institutional constructions of avowal. Each practice involves a highly problematic degree of (...) testimonial extraction under unequal power, one ostensibly a technique of rehabilitation, the other ostensibly a technique of investigation. I will tentatively suggest that forms of avowal have a necessary role to play in our interpersonal and institutional lives, but that avowal’s obvious inherent tendency to assume abusive forms means it should be a permanent focus of suspicion, regulation, and ground-up critique. (shrink)

No âmbito dos principals trabalhos de Delfim Santos bem que, na totalidade da suamensagem, contextuamos a nossa reflexão em três proposições: "A pedagogia — o educando: ser essencial-existencial"; "A educação: fundamento e sentido da pedagogia"; "O espírito: fundamento e sentido da educação e dapedagogia". Deste modo, na primeira proposição, posicionamos o homem, no contexto pedagógico-educacional. Na segunda, movemo-nos na ambiguidade ontológica-metafísica e sistemáticatrans-sistemática; e, assim, se começámos por evidenciar, no processo educative os momentos essencial e existencial, concluímos pelos respectivos intervenientes. (...) Na terceira, conotamos a realidade e o espírito, como domínio metafísico da educação e da pedagogia. Na tríade das proposições, sobrelevamos, na primeira, o homem como termo de mediação, na segunda, aeducação e na terceira, o espírito, concluindo por este último, como termo médio fundamental e, assim, metafísico, da educação e da pedagogia, em Delfim Santos. (shrink)

No sentido do seu pensamento pretendemos, com o presente estudo, equacionar, adequadamente, arelação arelaçãofenomenologiae metafísicaem Delfim Santos. Ante a realidade e no âmbito do sistema e do método, distinguimos os domínios essencial-trans-sistemático ou metafísico e existencial-sistemático ou ontológico. Face ao conhecimentoe no contexto darazão especulativae metodológica, anotamos os sentidos de conhecimento, acto e termos, de sujeito (consciência) e objecto, esclarecendo que se, metafisicamente, o sujeito se posiciona perante o pensamento, entender-se-á, o objecto, apenas, em função da realidade. Ante aexistênciaeno âmbito (...) da ontologiae da fenomenologia, equacionamos, sucessivamente, as relações ontologia e fenomenologia, ontologiae hermenêuticae fenomenologiae hermenêutica. Face ao pensamento e no contexto da fenomenologia e da hermenêutica, se começamos por evidenciar a relação de sentido fenomenológico-hermenêutico, para assim compreendermos, subsequente e respectivamente, a determinação fenomenológica (regiões da realidade) e a conformação hermenêutica (categorias e princípios), concluímos com arelação de sentido hermenêutico-fenomenológico... Em todo este contexto, impõe-se-nos, como conclusão, arelação transcendental/fundamental fenomenologia e metafísica. Em reflexão final, chamamos a atenção para a necessidade das relações: prévia - ontologia e metafísicae... última/axial-filosofia e metafísica... em Delfim Santos. /// La présente étude prétend poser en termes adéquats, qui respectent le sens de sa pensée, la relation phénoménologique et métaphysique chez Delfim Santos. Devant la réalité et dans le cadre du système et de la méthode, nous distingons les domaines essentiel - transsystématique ou métaphysique et existentiel - systématique ou ontologique. Face à la connaissance et dans le contexte de laraison spéculative et méthodologique, nous pointons les sens de connaissance, acte et termes, de sujet (conscience) et objet, enmontrant que si, métaphysiquement, le sujet se place devant la pensée, on entendra l'objet seulement en fonction de la réalité. Devant l'existence et dans le cadre de l'ontologie et phénoménologie, ontologie et herméneutique et phénoménologie et herméneutique. Face à la pensée et dans le contexte de la phénoménologie et de l'herméneutique, se nous commençons par montrer la relation de sens phénoménologico-herméneutique, pour comprendre ainsi, ultérieurement et respectivement, la détermination phénoménologique (régions de laréalité) et la conformation herméneutique (catégories et principes), nous concluons avec larelationde sens herméneutico-phénoménologique... En tout e contexte de pensée ce qui s'impose à nous comme conclusion, c'est la relation transcendantal/fondamental, phénoménologie et métaphysique. En guise de réflexion finale, nous attirons l'attention sur lanécessité des relations: ontologie et métaphysique préalables et philosophie et métaphysique ultimes/axiales... chez Delfim Santos. /// This paper deals with the relation between phenomenology and metaphysics in the work of Delfim Santos. As to reality, and in the context of both system and method, we distinguish between the transystematic or metaphysical domain, and the existential-systematic or ontological one. As to knowledge, and in the context of both speculative and methodological reason, we note the meanings of knowledge, act and terms, subject (counsciousness) and object, and explain that if the subject is metaphysically posited before thought, then the object willbe understood only as a function of reality. As to existence, and in the contextof both ontology and phenomenololgy, we deal successively with the relations between ontology and phenomenology, ontology and hermeneutics, and phenomenology and hermeneutics. As to thought, and in the context of both phenomenology and hermeneutics, if we begin by stressing the phenomenologic-hermeneutical meaning relation, in order to understand, subsquently and respectively, both the phe phenomenologial determination (areas of reality) and the hermeneutical conformation (categories and principles), we then conclude by analysing the hermeneutic-penomenologicalmeaning relation... In this whole context, the transcendental/fundamental relation between phenomenology and metaphysics imposes itself upon us as a conclusion. Finally, we stress the need to consider the following relations: previous - ontology and metaphysics; and... last/axial - philosophy and metaphysics...in Delfim Santos. (shrink)

O artículo constitui uma tentativa de reconstrução da noção de comunidade a partir da literatura na obra de Maurice Blanchot.A comunidade apresenta-se como uma forma original e inovadora de relação social.

Feminist bioethicists have long shed light on the indignities and injustice of reproductive intrusions, be they coerced gestation or forced interventions during pregnancy and birth. Writing about t...

El presente art í culo analiza el sentimiento de verg ü enza en la experiencia escolar de j óvenes indígenas de una escuela secundaria rural-albergue del Norte de Argentina. Los testimonios recuperados expresan el dolor social y la búsqueda de reparaci ón simbó lica de la subjetividad herida.

In this work we want tosustain two intimately related thesis. The first one sustains that the theory ofthe relativity of Einstein doesn’t refute Newton’s notion of absolute time. Thesecond one sustain that the Newtonian mechanics and the theory of the rela-tivity are not rival theories, but rather e..

El carácter sagrado que según el pensamiento taoísta se le otorga a la naturaleza es el eje central de la presente investigación. En ella analizamos el contexto en el que se desarrolló dicha filosofía y presentamos algunos de sus principios fundamentales, todo esto será de utilidad para entender cómo se produjo el proceso de sacralización. Tratamos todo ello en relación con casos paradigmáticos de literatura clásica con alusiones a la naturaleza y ciertas expresiones lingüísticas chinas de carácter taoísta que asimismo (...) explicamos a lo largo de nuestra exposición. (shrink)

In this paper we argue that legal theory has been servile to the male sex of the law. Then, we outline how that theory can be reformulated, taking into consideration new conceptual categories such as the embedded and concrete person. We then explore how this new way of conceiving legal theory is connected to the ideas of relational autonomy, equality and respect. Finally, we illustrate some of the problems examined through a case study and point out the conclusions of the (...) article. (shrink)

How can libertarianism—which is thought to be hostile to any redistribution—support universal, unconditional cash transfers in the form of a Basic Income? Surprisingly, many vocal proponents of programmes similar to Basic Income—such as economist Milton Friedman, public intellectual Charles Murray, and eBay co-founder Pierre Omidiyar—are self-described libertarians. As this chapter demonstrates, these and other libertarian proponents are not deviating from libertarian thought: instead, they reflect the nuance and diversity of its theoretical foundations. To that end, this chapter explores several justifications (...) for a Basic Income grounded in libertarianism. By libertarianism, we mean a family of theories that emphasize the right of the individual to be free from coercion, a strong respect for private property rights and the free market, and a presumption that market distributions are just and should be disturbed only in limited circumstances. We argue that each variant of libertarianism justifies, but does not mandate, redistribution, although for differing reasons and at different levels. Because this conclusion runs counter to most readers’ impressions of libertarianism, this chapter focuses on making the libertarian case for redistribution. We further show that once one accepts the case for redistribution, providing such redistribution through unrestricted, unconditional cash transfers best reflects core libertarian principles. (shrink)

This article offers a critical evaluation of Revelationism, primarily defended by Philip Goff, which asserts that introspection fully reveals the essential nature of phenomenal properties and guarantees exceptional justification of introspective judgments and beliefs. From a different viewpoint, the discussion hinges around two main axes: First, based on the conceptual and propositional nature of revelation, the aim is to refute the allegedly infallibility of Revelationism, highlighting instead its vulnerability to error, confusion, and disagreement. Second, it is argued that Revelation is (...) insufficient to access the totality of the essential facts of phenomenal properties, focusing on aspects related to grounding, the qualitative and quantitative relationships between properties and causal dispositions. Based on these critiques, it is concluded that Revelationism does not provide a solid and plausible support for anti-physicalism. (shrink)

We explored the effects of resilience in the healthcare setting during the COVID-19 pandemic in Germany. Our study sheds light on the cross-level effects of resilience in hospitals and thus responds to calls to research this empirically. In a cross-sectional study design, the perceptions of resilience of employees in hospitals and of transformations at the individual, team, and organizational level were analyzed. An online survey was conducted in summer 2020 in Germany in which 1,710 healthcare workers completed a self-report questionnaire. (...) Results indicate that resilience is both a highly interrelated construct on the individual and organizational level and also positively linked to perceptions of transformation as an indicator for demonstration of resilience. We also found a partial mediation effect of organizational resilience and team efficacy, respectively, on the relationship between individual resilience and perceived transformation on the individual and organizational level as well as a full mediation on the team level. The study highlights the interdependence of individual and organizational resilience and its impact on perceived transformation in German hospitals during the COVID-19 pandemic. Whereas team efficacy is crucial for performance in regular work operations, during a pandemic the organizational level becomes more relevant. Theoretical and practical implications are discussed. (shrink)

Do ponto de vista ontológico, epistemológico e ético, Santo Agostinho foi influenciado, além das Escrituras, pela filosofia estoica, pelo neoplatonismo ou, mais exatamente, por aqueles pensadores que ele denomina os “filósofos platônicos”. Com relação à influência recebida dos estoicos, a ênfase recaía não somente sobre o conceito de virtude, mas também sobre outras noções essencialmente relacionadas com o agir moral. Quanto ao plano ontológico e epistemológico, foi mormente a visão platônica ou neoplatônica dos dois mundos que encontrou no Bispo de (...) Hipona a sua mais decisiva adesão. De um lado, portanto, existe o mundo sensível e, consequentemente, mutável, caduco, não consistente e não autossuficiente; de outro, porém, existe o mundo espiritual e, por conseguinte, imarcescível, imutável e eterno. Mas a questão principal à qual urge responder é esta: quem, finalmente, foram os “filósofos platônicos” aos quais se refere o autor das Confissões? É desta problemática, e das ambiguidades que ela comporta, que eu me ocuparei ao longo destas reflexões. (shrink)

En Contra Flaco Filón define como στάσις el ataque antijudío del año 38 d.C. por el cual se vulneran los derechos de residencia y libre culto que los judíos afirmaban poseer desde la fundación de Alejandría. Uno de los principales argumentos esgrimidos por parte de griegos y egipcios es la ilegitimidad de la posesión de derechos por parte de los judíos a causa de su condición de extranjeros. Por consiguiente, los estudios historiográficos especializados han centrado su análisis en el debate (...) sobre el estatus de ciudadanía de los judíos en la Alejandría del siglo I. El presente trabajo se correrá de esa perspectiva de estudio con el fin de hacer foco en la comprensión de las implicancias filosóficas e ideológicas de la interpretación de Filón a propósito de la ofensiva antijudía. Para ello, se analizará el concepto de στάσις que procede de la filosofía griega clásica. Dicho término expresa en Platón y Aristóteles la lucha facciosa entre conciudadanos por derechos y privilegios con una violencia semejante a la de una guerra contra los extranjeros. Así pues, se intentará demostrar que Filón utiliza el término στάσις en el sentido filosófico griego clásico para demostrar que la violencia antijudía es una guerra interna y, por tanto, un intento de subversión del orden legal romano. (shrink)

Through Fire - important element in Novalis and Gaston Bachelard, we could try an approach between these two authors, separated in time, but close in the aesthetic's imagination value.Através do Fogo - elemento marcante tanto em Novalis quanto em Gaston Bachelard, pudemos ensaiar uma aproximação entre esses dois autores, distantes no tempo, mas próximos no tocante à valorização da imaginação.

El objetivo más general del presente trabajo es ofrecer algunos elementos para una reflexión más profunda sobre la noción de piedad vinculada a la noción de mujer en la Filosofía del Derecho de Hegel. El problema más específico que guía el artículo es el hecho de que la discusión sobre la piedad en este contexto implica dos términos alemanes, a saber, Pietät y Frömmigkeit. En la obra mencionada, Hegel no los define con mucha precisión, pero sí indica una diferenciación necesaria. (...) De este modo, el texto busca primero las raíces semánticas de estos términos, y después recupera una antigua noción de piedad, señalando significados de este término que se han perdido a lo largo de la historia. La hipótesis es que, al vincular la piedad a la mujer, especialmente al traer la figura de Antígona, Hegel abre espacio para pensar este concepto no sólo en un sentido religioso, sino también en un sentido ético y político, aunque critique un uso político de la piedad, por ejemplo en el §270 de la misma obra, es decir, como fundamento del Estado. (shrink)

Bernard Williams is a sceptic about the objectivity of moral value, embracing instead a qualified moral relativism—the ‘relativism of distance’. His attitude to blame too is in part sceptical. I will argue that the relativism of distance is unconvincing, even incoherent; but also that it is detachable from the rest of Williams's moral philosophy. I will then go on to propose an entirely localized thesis I call the relativism of blame, which says that when an agent's moral shortcomings by our (...) lights are a matter of their living according to the moral thinking of their day, judgements of blame are out of order. Finally, I will propose a form of moral judgement we may sometimes quite properly direct towards historically distant agents when blame is inappropriate—moral-epistemic disappointment. Together these two proposals may help release us from the grip of the idea that moral appraisal always involves the potential applicability of blame, and so from a key source of the relativist idea that moral appraisal is inappropriate over distance. (shrink)

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

This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...) likely to imitate the structures of social power. A phenomenon of epistemic injustice is explained, and the politicizing implication for epistemology educed. (shrink)

La relación entre maternidad y trabajo ha sido materia de políticas públicas desde comienzos del siglo XX, pero en las últimas décadas ha adquirido nuevas connotaciones por el aumento de la participación laboral femenina. Ello no ha conducido a una eliminación de las discriminaciones que enfrentan las trabajadoras por su condición (real o potencial) de madres, ni a una organización del mercado de trabajo que permita articular demandas laborales y familiares, ni una redistribución del trabajo reproductivo. Para analizar cómo actores (...) involucrados en la formulación de políticas relacionadas con esta temática concebían la relación entre trabajo y maternidad y las tensiones que derivaban de ella, se entrevistó a un grupo de actores sociales provenientes de tres ámbitos. Dos ideas caracterizan sus concepciones: las normas de protección a la maternidad en el trabajo afectan negativamente la empleabilidad femenina y la relación maternidad trabajo es difícil porque la organización del mercado de trabajo dificulta la articulación de responsabilidades laborales y familiares. Respecto de las tensiones, se constataron en diferentes dimensiones: económica, demográfica, ejercicio de derechos y sociocultural. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Visual Aesthetic ExperienceElisa Steenberg, Independent ScholarMan can shift his attitude to the surrounding world into an experience of its visual appearance. He perceives colors, lines, shapes, etc.—at times denoted as form. Furthermore, these phenomena may be experienced as having various properties. A color may be experienced as warm or cold, as cheerful or somber; a line as soft or hard, as merry or aggressive; a shape as light or (...) heavy. Moreover, such experiences may include pleasure or displeasure, implying that what is experienced is liked or disliked. The individual has a preference value experience. This should not be confounded with an evaluation, a value judgment, which requires cognitive activity and a comparison. The experience described I designate a visual aesthetic experience.Research into processes in the brain may offer explanations of the neurological antecedents to the visual aesthetic experience. To see a color as cold or warm may depend on sense-interrelating processes. To experience a color or line as cheerful, somber, etc., might be explained as due to simultaneous processes in the regions of the brain that are the mainsprings of emotions. The preference valuations might be due to processes in the brain's so-called primary reward-aversion center. It seems most likely that future brain research, with the help of such techniques as PET scanning (Positron Emission Tomography) or MRI (Magnetic Resonance Imaging)—what has been called "windows into the human brain"—may offer explanations regarding the physiological and biochemical processes that happen when our attitude to the world around us is shifted into what is here designated a visual aesthetic experience.1When did man first evince visual aesthetic experiences and when do they first occur in an individual's life? Certain anthropologists assert that positive visual aesthetic experiences first occurred when man was able to experience form as symmetrical and balanced, colors as bright and possibly shiny. This they claim is due to balance and order being a fundamental condition in man's life, and preferences for bright colors they consider due to man being a daylight creature who feels insecure in darkness.2 We know that so-called primitive people and young children like symmetric patterns and bright colors. The child reaches out for light red and yellow objects rather than for dark and black ones. With increasing age, though, the child's [End Page 89] visual preferences usually change, and this occurs mainly within the framework of his or her manmade surroundings. The child becomes accustomed to seeing certain objects while feeling pleasure and thus comes to appreciate their appearance. However, such experiences are rather vague before the child reaches the age when its personality is formed. Then especially girls often develop a keen interest in the appearance of objects around them.A general survey among adults shows that there are considerable varieties in individuals' inclinations for visual aesthetic experiences. There are those who have them rather seldom. Their attitudes to the surrounding world are primarily cognitive. Their attentions are focused on meanings, the "what" not the "how," in order to understand and to cope with what they see. On the other hand, there are individuals who most frequently hold an aesthetic attitude to their surroundings. They pay attention to shapes, colors, and color combinations of all kinds of objects, natural or manmade. They choose their clothes and their home furnishings under careful aesthetic considerations. This inclination may possibly be claimed to be due to an innate disposition for holding visual aesthetic attitudes, to be compared with, for example, an individual's innate musicality. However, it is undoubtedly also due to certain social circumstances.Visual aesthetic experiences are denoted taste manifestations. As such they may be investigated not only as to their occurrences and changes in an individual's life but also as a changing sociocultural phenomenon.3Verbalizing the Visual Aesthetic ExperienceThe psychic content of a visual aesthetic experience may be revealed to other individuals by application of aesthetic property terms to the appearance of objects. The terms are either what is here called descriptive or they are value terms. Examples of descriptive aesthetic terms are graceful, garish, gaudy, clumsy, elegant, dainty, vivid, flamboyant, etc. These terms may... (shrink)

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.

Contexte Ce volume naît de la richesse des discussions et des échanges qui ont eu lieu lors de la journée d’étude intitulée « Bruit de fond ou valeur ajoutée? Gérer le bruit lors des traitements informatiques des corpus linguistiques », qui s’est tenue à Grenoble le 28 avril 2023. Cet événement, organisé conjointement par l’Université Grenoble Alpes et l’Université Sapienza de Rome, a vu la collaboration des laboratoires LIDILEM (Univ. Grenoble Alpes) et ECP (Univ. Lumière Lyon 2) ainsi que...

When we hope to explain and perhaps vindicate a practice that is internally diverse, philosophy faces a methodological challenge. Such subject matters are likely to have explanatorily basic features that are not necessary conditions. This prompts a move away from analysis to some other kind of philosophical explanation. This paper proposes a paradigm based explanation of one such subject matter: blame. First, a paradigm form of blame is identified—‘Communicative Blame’—where this is understood as a candidate for an explanatorily basic form (...) of blame. Second, its point and purpose in our lives is investigated and found to reside in its power to increase the alignment of the blamer and the wrongdoer's moral understandings. Third, the hypothesis that Communicative Blame is an explanatorily basic form of blame is tested out by seeing how far other kinds of blame can reasonably be understood as derivative, especially in respect of blame's point and purpose. Finally, a new and quasi-political worry about blame is raised. (shrink)

I shall first briefly revisit the broad idea of ‘epistemic injustice’, explaining how it can take either distributive or discriminatory form, in order to put the concepts of ‘testimonial injustice’ and ‘hermeneutical injustice’ in place. In previous work I have explored how the wrong of both kinds of epistemic injustice has both an ethical and an epistemic significance—someone is wronged in their capacity as a knower. But my present aim is to show that this wrong can also have a political (...) significance in relation to non-domination, and so to freedom. While it is only the republican conception of political freedom that presents nondomination as constitutive of freedom, I shall argue that non-domination is best understood as a thoroughly generic liberal ideal of freedom to which even negative libertarians are implicitly committed, for non-domination is negative liberty as of right—secured non-interference. Crucially on this conception, non-domination requires that the citizen can contest interferences. Pettit specifies three conditions of contestation, each of which protects against a salient risk of the would-be contester not getting a ‘proper hearing’. But I shall argue that missing from this list is anything to protect against a fourth salient threat: the threat that either kind of epistemic injustice might disable contestation by way of an unjust deflation of either credibility or intelligibility. Thus we see that both testimonial and hermeneutical injustice can render a would-be contester dominated. Epistemic justice is thereby revealed as a constitutive condition of non-domination, and thus of a central liberal political ideal of freedom. (shrink)