The debate on hypoxic air devices is of interest to me as a doctor, a researcher, and an active participant in a number of committees and bodies which are concerned with ethics and doping. I write this commentary as a personal contributor though, and not as a representative of any particular organisation or authority.The issues here appear to revolve around the concept of cheating in order to gain an unfair advantage in a sporting contest. The use of artificial means to (...) enhance performance immediately raises eyebrows because of an unease about using other than “natural” talents to compete at sport. There is a perception that cheating implies anything that appears to enhance performance by non-natural physical or chemical means. …. (shrink)

De nos jours, «ouvrir les Écritures » peut ressembler à l'ouverture de la boîte de Pandore, tant les méthodes d'interprétation se multiplient et parfois même s'opposent. L'ouvrage d'E.P. vient donc fort à propos, non pas pour rassurer le lecteur de la Bible car ce serait nier la riche complexité du texte en question, mais pour proposer des repères. Cinq modèles d'interprétations chrétiennes de la Bible sont ainsi présentés. La présentation du modèle kérygmatique résume dix-huit siècles de lec.

Les traditions évangéliques rapportent un nombre conséquent de paroles de Jésus sur le jugement eschatologique. Les travaux qui tentent de cerner le lien entre ces logia et le Jésus de l’histoire sont cependant rares. Par ailleurs, de l’aveu du grand spécialiste Kloppenborg lui-même, les études majeures sur la source Q des quarante dernières années ont placé au second rang le lien entre cette source et le Jésus de l’histoire. Le constat de cette double lacune permet à B. H. Gregg de (...) circonscr.. (shrink)

It has been over two decades since Miranda Fricker labeled epistemic injustice, in which an agent is wronged in their capacity as a knower. The philosophical literature has proliferated with variants and related concepts. By considering cases in popular music, we argue that it is worth distinguishing a parallel phenomenon of art-interpretive injustice, in which an agent is wronged in their creative capacity as a possible artist. In section 1, we consider the prosecutorial use of rap lyrics in court (...) as a central case of this injustice. In section 2, we distinguish art-interpretive injustice from other categories already discussed in recent literature. In section 3, we discuss the relationship between genre discourse and identity prejudice. The case for recognizing the category of art-interpretive injustice is that it allows one to recognize a class of harms as being importantly related in ways that one would otherwise overlook. (shrink)

Tras su consagración como filósofa de referencia en cuestiones de ética, epistemología social, filosofía feminista y filosofía política, la obra cumbre de Miranda Fricker, _Injusticia epistémica, _ha sido traducida al castellano y publicada por Herder. Doctora en Filosofía por la Universidad de Oxford, Fricker ya había publicado anteriormente, junto con Jennifer Hornsby, _The Cambridge Companion to Feminism in Philosophy _, así como recientemente _The Epistemic Life of Groups: Essays in the Epistemology of Collectives _junto con Michael S. Brady. (...) En la obra que aquí nos ocupa, la autora explora dos tipos de injusticias específicamente epistémicas: la testimonial y la hermenéutica. Mientras que la primera se produce cuando los prejuicios llevan a un oyente a disminuir la credibilidad de los juicios de un emisor, no en un instante de exclusión accidental sino de forma estructural-sistemática, la segunda se corresponde con una fase anterior en la que una falta en los recursos de interpretación colectivos dificulta a un sujeto la comprensión de sus propias experiencias. (shrink)

L'intuition qui a conduit à cet ouvrage se fonde sur l'hylémorphisme que D.F. devine entre la forme littéraire de paires qui conjoignent le masculin et le féminin et l'expression d'une organisation du vivant, singulièrement la parité homme-femme, qu'elle exprime. Cela le conduit à une démarche thé­matique dont on connaît en exégèse et la difficulté et le caractère aléatoire, souvent stigmatisés par les exégètes. À la difficulté du sujet, à celle du point de vue adopté s'en ajoute une troisièm..

Fricker has proposed that a hearer’s knowledge that p acquired through trusting a speaker requires the speaker to know that p, and that therefore testimonial knowledge through trust is necessarily second-hand knowledge. In this paper, I argue that Fricker’s view is problematic for four reasons: firstly, Fricker’s dismissal of a central challenge to the second-handedness of testimonial knowledge is based on a significant misrepresentation of this challenge; secondly, on closer scrutiny an important distinction Fricker wants to (...) draw is compromised by her account of trust; thirdly, Fricker’s conception of trust is at odds with our natural understanding of this notion; fourthly, the reasons Fricker cites in support of her view are not sufficient to single out her view as the correct one, since rival views can also accommodate the relevant data. (shrink)

We take a tremendous interest in how other people think of us. We have certain expectations of others, concerning how we are to figure in their thought and judgment. And we often feel wronged if those are disappointed. But it is puzzling how others’ beliefs could wrong us. On the one hand, moral considerations don’t bear on the truth of a belief and so seem to be the wrong kind of reasons for belief. On the other hand, truth-directed considerations seem (...) to render moral considerations redundant. In this paper, we argue that to understand the possibility of doxastic wronging, we need to understand beliefs, no less than actions, as ways of relating to one another. In particular, how we take account of what others think and say will depend on whether we take up what P. F. Strawson calls the participant stance toward them. We show how this helps to make sense of an example Miranda Fricker identifies as a case of epistemic injustice. We then use the example to spell out the ethical significance of Tyler Burge’s idea that we have a default entitlement to accept at face value what we receive from a rational source. (shrink)

Many individuals who have mental disorders often report negative experiences of a distinctively epistemic sort, such as not being listened to, not being taken seriously, or not being considered credible because of their psychiatric conditions. In an attempt to articulate and interpret these reports we present Fricker’s concepts of epistemic injustice (Fricker, 2007, p. 1) and then focus on testimonial injustice and hermeneutic injustice as it applies to individuals with mental disorders. The clinical impact of these concepts on (...) quality of care is discussed. Within the clinical domain, we contrast epistemic injustice with epistemic privilege and authority. We then argue that testimonial and hermeneutic injustices also affect individuals with mental disorders not only when communicating with their caregivers but also in the social context as they attempt to reintegrate into the general society and assume responsibilities as productive citizens. Following the trend of the movement of mental health care to the community, the testimonies of people with mental disorders should not be restricted to issues involving their own personal mental states. (shrink)

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: (...) a hearer acquired the knowledge that P through comprehending as of a speaker's assertion that P where the comprehension state is reliable in the right way (safe). That's my view. Lackey would reject such a view for it allows cases of testimonial knowledge that P from a speaker who did not assert that P. But Faulkner might reject Lackey's view on the grounds that it allows cases of testimonial knowledge that P from a speaker who did not know that P. Lackey replies that her account is better unified. But for the same reason, my account is even better unified. This paper runs through a series of cases and shows that my account--the Unified Account--is superior to the others. (shrink)

Thought experiments play a prominent role in philosophical inquiry. And yet we lack a good understanding of how they work and how they are supposed to supply evidence or knowledge in inquiry. This dissertation offers a novel account of the epistemology of philosophical thought experiments, namely, the reason-responsiveness view. The view is inspired by a virtue ethical tradition that flowers in John McDowell (1994) and Miranda Fricker (2007). Drawing on this virtue ethical tradition, I argue that knowing in philosophical (...) thought experiments is achieved through the exercise of the virtue of sensibility, which has three distinct features. First, it is social in origin, acquired through our training in a human language and as ordinary members of a community. Second, it is recognitional in the sense that although our sensibility gives us the ability to classify situations, whether real or hypothetical and to resonate with rational considerations for or against a given classificational judgement (i.e., the judgements we form in thought experiments), it does not equip us with a reflective ability to fully articulate those reasons in an infallible way. And third, it allows us to project across various contexts, both in real and in hypothetical situations. And this ability to project, I argue further, does not come from the ability of people to grasp concepts or to have certain mental episodes or phenomenology or to grasp universals or to have mastery of the application conditions of rules or from belonging to some exclusive club or from enjoying a certain superior access to concepts or access to philosophically interesting phenomena not available to ordinary people. On the contrary, that we do comes down to “our sharing routes of interest and feeling, mode of response, senses of humour and of significance, of what is outrageous, of what is similar to what else, what a rebuke, what forgiveness, of when an utterance is an assertion, when an appeal, when an explanation—all the while of organism Wittgenstein calls “forms of life” (Cavell, 1969, p.52). The account is then used to shore up the claim of epistemological continuity, which asserts that the epistemology of thought experiments is an extension of social cognition or social epistemology (Cappelen, 2012; Deutsch, 2015; Williamson 2007), and to offer a claim of epistemological-continuity-style defence of philosophical thought experiments. (shrink)

This paper identifies and analyses a novel species of hermeneutical epistemic injustice (HI). Fricker’s traditional account analyses HI in terms of a collective conceptual gap. (Epistemic injustice: power and the ethics of knowing, Oxford University Press, Oxford, 2007). Building on this, Simion’s analysis (in: Bondy P, Carter JA (eds) Well-founded belief: new essays on the epistemic basing relation. Routledge, New York, 2019) suggests the phenomenon is broader, and thus more ubiquitous: specifically, that agents who have been hermeneutically marginalised can (...) be susceptible to HI through failing to ground their social experience in conceptual resources that are already available. This paper advances the literature further and presents a novel strand of the phenomena, where agents both have, and base, their experience on available concepts but are still subject to HI. I argue that this is an important species of HI that should be investigated and accounted for, and I suggest that in virtue of being hermeneutically marginalised, often agents only have available to them defective or oppressive concepts. I further provide a case study of what this can look like online and new concerns social media presents for this kind of HI. CW: Mentions of transphobia, racism, sexism, rape. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toleration and Justice in the Laozi:Engaging with Tao Jiang's Origins of Moral-Political Philosophy in Early ChinaAi Yuan (bio)IntroductionThis review article engages with Tao Jiang's ground-breaking monograph on the Origins of Moral-Political Philosophy in Early China with particular focus on the articulation of toleration and justice in the Laozi (otherwise called the Daodejing).1 Jiang discusses a naturalistic turn and the re-alignment of values in the Laozi, resulting in a naturalization (...) of justice (impartiality) by rejecting artificial humaneness and rigid hierarchical moral-political structures. In this Laozian just world, there is no room for human intervention and rigid top-down enforcement of values, thus leaving justice to naturalized Heaven or Dao as the ultimate source of the cosmos.Based on Jiang's interpretative context, I show that there is a twofold justification for the "paradoxical" and "elusive"2 value of political toleration.3 A negative expression of toleration focuses on non-interference with choices, and non-enforcement of values toward those whom one reasonably disagrees with and regards as morally wrong. Such an attitude of toleration results in practical advantages such as avoiding entrenchment in bloodshed, abandonment, and deprivation.A positive expression of toleration operating in the Laozian ideal world requires equal protection of people as capable knowers, including those to whom we object. Such protection includes their ways of expression and an unbiased recognition of them as equally capable knowers so that they are heard without bias and prejudice. Such a kind of toleration is revealed as a constituent component of justice since it enables equal contribution toward the shaping of society without discrimination. In other words, toleration is seen as naturalized justice in a Laozian world within which no one is "being wronged with the capacity as a knower"—a kind of epistemic justice articulated by Miranda Fricker (Fricker 2007).4 [End Page 466]This article discusses how Jiang's political reconstruction of Laozian philosophy contains the seeds for a discussion of toleration, a value associated with distributive justice and against epistemic injustice. First, it introduces Jiang's arguments on a naturalization of justice and impartiality as Heavenly attributes in the Laozi. Second, it articulates the value of tolerance in the Laozi. Finally, I compare Laozian toleration with Confucian toleration using youwei- wuwei metaethical criticism.Moral-Political Philosophy in the LaoziJiang's interpretative framework about the origins of distributive justice in the Laozi starts with a discussion of the cosmogonic-mystical worldviews that signal "a new understanding of the nature of the cosmos, as well as a broad reorientation in the Heaven-human relationship in the mid-Warring States period" (p. 192). Differing from the interests in the origins of human culture or civilization in the Ru and Mo traditions, Jiang agrees with Franklin Perkins and identifies a "cosmogonic turn" in the late fourth century b.c. that reveals a demotion of anthropomorphic Heaven. By paring Heaven with earth and accordingly decentering human beings in the intellectual discourse, the Laozi directs equal values to the ten thousand things, with humans as just one among them (Perkins 2016, quoted in Jiang 2021, p. 196).5 Laozi's philosophy thus stands out by rejecting Heaven as caring for human affairs while taking Dao as the ultimate origin of the cosmos, as claimed in chapter 5 of the received text: "Heaven and earth are not humane; they treat ten-thousand things in the world as straw dogs; the sage is not humane; he treats people as straw dogs" (p. 199).With Jiang's reading of a naturalistic heaven, we see a re-alignment between cosmos and the human since sage-rulers follow the Heaven-Dao. The Laozian Dao is "self-so-ing" (ziran 自然), "accommodating" (rong 容), and "impartial" (gong 公), and thus marks a sharp contrast to Confucian familial bias resulting in "actively intervening in human affairs on behalf of the (certain) humans by appointing them to carry out its mission" (p. 200). With the sage emulating the ultimate Dao, the Laozi replaces the Confucian anthropocentric Heaven, which focuses on partiality (qin 親) and humaneness (ren 仁).This Laozian understanding of the cosmos also grounds its philosophical departure from Mohism despite both having a political... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religion, Psychiatry, and “Radical” Epistemic InjusticesRosa Ritunnano, MD (bio) and Ian James Kidd, PhD (bio)Hermeneutical injustice as a concept has evolved since its original formulation by Miranda Fricker (2007). The concept has been taken up in psychiatry, with its moral, epistemic and clinical premium on the interpretation of extremely complex and difficult experiences (Kidd et al., 2022). There are many varieties of hermeneutical injustice with different forms, sources, (...) degrees, effects, and interpersonal and socio-structural aspects (Medina, 2017). José Eduardo Porcher has proposed the addition of a new form of ‘radical’ hermeneutical injustice, with a case study of psychotic symptoms involving religious content.He offers different characterizations of this injustice:a particularly radical form of injustice, namely, having their own interpretation of their experiences unjustifiably undermined.a form of hermeneutical injustice that occurs when a patient diagnosed with psychosis is denied the opportunity of interpreting their own experiences within their own religious framework.These are different things. Denying someone the opportunity to interpret their experiences in their own, preferred framework is one way of undermining their interpretations. Another is forcing someone to use your own preferred framework and then belittling their own, which seems doubly wrong. Misusing some preferred interpretive framework can be as unjust as not using it. The two definitions could be combined, but then much will depend on what it means to undermine someone’s interpretation of an experience. We think there is a form of radical hermeneutical injustice—different to the one described by Porcher. Some interpretations of kinds of experience with religious content can be undermined if one is committed to a metaphysical naturalism. In these cases, one person cannot regard someone’s interpretive framework as coherent or intelligible (one that involves supernatural entities, for instance).Most discussions of hermeneutical injustice focus on social structures. Fricker notes structural dimensions to hermeneutical injustice. In a standard case, a group has unequal participation in collective practices for making and using interpretive resources (Ritunnano, 2022). In a rich analysis, José Medina describes four ‘axes’ or dimensions for distinguishing forms of hermeneutical injustice [End Page 235] (Medina, 2017). The source of these injustices can be semantic or performative. The dynamics may be structural or interpersonal, or both. Moreover, there are different degrees of breadth and depth, defined here in terms of the ‘reach’ of the injustice across one’s life, and the depth of damage to one’s hermeneutic agency, respectively (Medina, 2017, p. 45). On this model, what might count as ‘radical’ hermeneutical injustices? Deep and broad hermeneutical injustices can be radical when they are very broad in scope and very deeply damaging. This might be what Porcher has in mind. But we think there is a further option, relevant to his case study.Porcher focuses on a case where individuals experience unusual beliefs and perceptions with religious content receive a ‘psychosis’ diagnosis. The alleged injustice is that the possibility of a genuine religious experience is not recognized and validated. The example is Femi, a young man with Christian background, who enters the mental health system following the onset of psychotic ‘symptoms’. After being found “disoriented and depleted in public” – tired and undernourished—Femi is compulsorily admitted to hospital, explaining he undertook fasting and isolation in response to orders from God. During this time, Femi devoted himself to Bible reading and stopped going to work. In hospital, where the authenticity of God’s voice is challenged by clinicians, Femi is treated for acute psychosis with pharmacotherapy. While remission of symptoms follow, there is no functional recovery, and Femi is described as “unmotivated and apathetic”.Femi interpreted his experiences in religious terms, but this interpretation is not accepted or pursued by the clinicians. Is this a hermeneutical injustice? If so, is it a ‘radical’ one? Granted, Femi’s religious interpretation may be psychologically adaptive—enhancing his sense of life as meaningful (Ritunnano & Bortolotti, 2022). But this is consistent with it being a hermeneutical injustice. Plus, a religious framing may be conducive to his functional recovery after being discharged, especially in conjunction with a supportive religious community, able to help him articulate, understand, and respond to those religious experiences (see Cottingham, 2005; Wynn, 2005). However, none of... (shrink)

According to telling based views of testimony (TBVs), B has reason to believe that p when A tells B that p because A thereby takes public responsibility for B's subsequent belief that p. Andrew Peet presents a new argument against TBVs. He argues that insofar as A uses context-sensitive expressions to express p, A doesn't take public responsibility for B's belief that p. Since context-sensitivity is widespread, the kind of reason TBVs say we have to believe what we're told, is (...) not widespread. Peet doesn't identify any problem with his own argument though he does attempt to limit its sceptical potential by identifying special contexts in which TBVs stand a chance of success. A more general defence of TBVs can be provided by showing Peet's argument to be unsound. I argue that Peet's argument is unsound because it requires us to wrongly suppose that speakers do far less labour than their audiences in context-sensitive linguistic communication. I aim to show why—in the context of the epistemology of testimony and the philosophy of language—it's important to recognize the labour that speakers can do, and so can can be held responsible for not doing, in episodes of context-sensitive linguistic communication. (shrink)

I argue for accepting a pluralist approach to species, while rejecting the realism about species espoused by P. Kitcher and a number of other philosophers of biology. I develop an alternative view of species concepts as divisions of organisms into groups for study which are relative to the systematic explanatory interests of biologists at a particular time. I also show how this conception resolves a number of difficult puzzles which plague the application of particular species concepts.

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

P. B. Downing; VII.—Subjunctive Conditionals, Time Order, and Causation, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 125–140.

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)

P. F. Strawson; I—The Presidential Address: Grammar and Philosophy1, Proceedings of the Aristotelian Society, Volume 70, Issue 1, 1 June 1970, Pages 1–20, https.

What does the law demand when it requires citizens to conform to standards of reasonableness? I propose and defend the view that the law should demand that citizens conform their behavior to some actual conduct in society. I contrast this idea against what might be called the ``empty vessel'' view of reasonableness, where the standard is understood to function like an empty vessel in the law, allowing courts to use various norms and moral judgments to determine what seems reasonable in (...) the circumstances. The empty vessel account is the more common approach for understanding reasonableness, but it leaves obscure whether and how assessments about appropriate conduct connect with facts about citizens' actual conduct. I argue for a ``binocular'' view that focuses our attention on actual practices and thereby establishes how these standards provide a stable guide to conduct and support the rule of law. (shrink)