Results for 'epistemic oppression'

963 found
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  1.  71
    Implicit Bias and Epistemic Oppression in Confronting Racism.Jules Holroyd & Katherine Puddifoot - 2022 - Journal of the American Philosophical Association 8 (3):476-495.
    Motivating reforms to address discrimination and exclusion is important. But what epistemic practices characterize better or worse ways of doing this? Recently, the phenomena of implicit biases have played a large role in motivating reforms. We argue that this strategy risks perpetuating two kinds of epistemic oppression: the vindication dynamic and contributory injustice. We offer positive proposals for avoiding these forms of epistemic oppression when confronting racism.
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  2.  43
    Resisting Epistemic Oppression.Taylor Rogers - 2021 - Humana Mente 14 (39).
    In order to address questions about how to conceptualize and resist epistemic oppression most effectively, this essay develops a critical engagement with Kristie Dotson’s “Conceptualizing Epistemic Oppression.” Relying on a conceptual clarification of what is meant by “shared epistemic resources,” I argue against Dotson’s distinction which finds some instances of epistemic oppression to be “reducible” to the unequal distribution of social and political power, and some to be distinctively epistemic, and thus “irreducible” (...)
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  3.  81
    Epistemic Oppression and Ableism in Bioethics.Christine Wieseler - 2020 - Hypatia 35 (4):714-732.
    Disabled people face obstacles to participation in epistemic communities that would be beneficial for making sense of our experiences and are susceptible to epistemic oppression. Knowledge and skills grounded in disabled people's experiences are treated as unintelligible within an ableist hermeneutic, specifically, the dominant conception of disability as lack. My discussion will focus on a few types of epistemic oppression—willful hermeneutical ignorance, epistemic exploitation, and epistemic imperialism—as they manifest in some bioethicists’ claims about (...)
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  4. Epistemic Oppression and Epistemic Privilege.Miranda Fricker - 1999 - Canadian Journal of Philosophy 29 (sup1):191–210.
    [T]he dominated live in a world structured by others for their purposes — purposes that at the very least are not our own and that are in various degrees inimical to our development and even existence.We are perhaps used to the idea that there are various species of oppression: political, economic, or sexual, for instance. But where there is the phenomenon that Nancy Hartsock picks out in saying that the world is “structured” by the powerful to the detriment of (...)
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  5. Epistemic Oppression, Resistance, and Resurgence.Nora Berenstain, Kristie Dotson, Julieta Paredes, Elena Ruíz & Noenoe K. Silva - 2022 - Contemporary Political Theory 21 (2):283-314.
    Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...)
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  6. From Standpoint Epistemology to Epistemic Oppression.Briana Toole - 2019 - Hypatia 34 (4):598-618.
    Standpoint epistemology is committed to a cluster of views that pays special attention to the role of social identity in knowledge‐acquisition. Of particular interest here is the situated knowledge thesis. This thesis holds that for certain propositions p, whether an epistemic agent is in a position to know that p depends on some nonepistemic facts related to the epistemic agent's social identity. In this article, I examine two possible ways to interpret this thesis. My first goal here is (...)
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  7. Conceptualizing Epistemic Oppression.Kristie Dotson - 2014 - Social Epistemology 28 (2):115-138.
  8.  2
    Epistemic oppression and the concept of coercion in psychiatry.Mirjam Faissner, Esther Braun & Christin Hempeler - 2025 - Synthese 205 (1):1-20.
    Coercion is still highly prevalent in contemporary psychiatry. Qualitative research indicates, however, that patients and psychiatric staff have different understandings of what they mean by ‘coercion’. Psychiatric staff primarily employ the concept as referring to instances of formal coercion regulated by law, such as involuntary hospital admission or treatment. Patients, on the other hand, use a broader concept, which also understands many instances of informal psychological pressure as coercive. We point out that the predominance of a narrow concept of coercion (...)
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  9.  35
    Counteracting Epistemic Oppression Through Social Myths: The Last Indigenous Peoples of Europe.Xabier Renteria-Uriarte - 2023 - Social Epistemology 37 (6):864-878.
    ABSTRACT Epistemic social oppressions such as ‘epistemic partiality’, ‘epistemic injustice’, ‘epistemic harms and wrongs’, ‘epistemic oppression’, ‘epistemic exploitation’, ‘epistemic violence’, or ‘epistemicide’ are terms with increasing theoretical importance and empirical applications. However, less literature is devoted to social strategies to overcome such oppressions. Here the Sorelian and Gramscian concept of social myth is considered in that sense. The empirical case is the myth of ‘The last Indigenous peoples of Europe’ present in the (...)
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  10.  62
    Global Gender Justice and Epistemic Oppression: A Response to an Epistemic Dilemma.Corwin Aragon - 2019 - Feminist Philosophy Quarterly 5 (2).
    Critiques of Western feminists’ attempts to extend claims about gender injustice to the global context highlighted a dilemma facing Western feminists, what I call the global gender justice dilemma. In response to this dilemma, Alison M. Jaggar argues that Western feminists should turn our attention away from trying to resolve it and, instead, toward examination of our own complicity in the processes that produce injustice. I suggest that this kind of approach is helpful in responding to an additional dilemma that (...)
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  11. The Unlevel Knowing Field: An Engagement with Kristie Dotson's Third-Order Epistemic Oppression.Alison Bailey - 2014 - Social Epistemology Review and Reply Collective 3, No. 10.
    My engagement with Dotson’s essay begins with an overview of first- and second-order epistemic exclusions. I develop the concept of an "unlevel knowing field." I use examples from the epistemic injustice literature, and some of my own, to highlight the important distinction she makes between reducible and irreducible forms of epistemic oppression. Next, I turn my attention to her account of third-order epistemic exclusions. I offer a brief explanation of why her sketch of at this (...)
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  12.  63
    The Message in the Microaggression: Epistemic Oppression at the Intersection of Disability and Race.Zara Bain & Jeanine Weekes Schroer - 2019 - In Jeanine Weekes Schroer & Lauren Freeman (eds.), Microaggressions and Philosophy. New York: Taylor & Francis.
    This chapter articulates how people understand “microaggression” and offers a clarifying augmentation of that account. It attempts to define disability, and then talk through how analysis connects with the very few discussions of microaggressions within the context of disability. The chapter introduces the case of “Disabled But Not Really.” It leverages previous analysis to show how microaggressions’ mixed legibility is crucial to their role in maintaining an epistemology that polices disability in general and disabled people in particular. The chapter discusses (...)
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  13.  51
    Imposing Values and Enforcing Gender through Knowledge: Epistemic Oppression with the Morning-after Pill's Drug Label.Christopher ChoGlueck - 2022 - Hypatia 37 (2):315-342.
    Among feminist philosophers, there are two lines of argument that sexist values are illegitimate in science, focusing on epistemic or ethical problems. This article supports a third framework, elucidating how value-laden science can enable epistemic oppression. My analysis demonstrates how purported knowledge laden with sexist values can compromise epistemic autonomy and contribute to paternalism and misogyny. I exemplify these epistemic wrongs with a case study of the morning-after pill during its 2006 switch to over-the-counter availability (...)
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  14. A Cautionary Tale: On Limiting Epistemic Oppression.Kristie Dotson - 2012 - Frontiers: A Journal of Women Studies 33 (1):24-47.
  15.  99
    Epistemic Dependence and Oppression: A Telling Relationship.Ezgi Sertler - 2022 - Episteme 19 (3):394-408.
    Epistemic dependence refers to our social mechanisms of reliance in practices of knowledge production. Epistemic oppression concerns persistent and unwarranted exclusions from those practices. This article examines the relationship between these two frameworks and demonstrates that attending to their relationship is a fruitful practice for applied epistemology. Paying attention to relations of epistemic dependence and how exclusive they are can help us track epistemically oppressive practices. In order to show this, I introduce a taxonomy of (...) dependence. I argue that this particular taxonomy is useful for tracking epistemically oppressive practices in institutional contexts. This is because, first, the forms of epistemic dependence in this taxonomy yield, what I call, diagnostic questions. These are questions that help us track how relations of epistemic dependence could become exclusive and that thus help reveal epistemic oppression in institutional contexts. Second, the forms of epistemic dependence in the taxonomy are interrelated. Paying attention not just to each of three forms of epistemic dependence but also to the way in which they are interrelated is useful for illuminating epistemically oppressive practices. I conclude by demonstrating how the diagnostic questions can be used in analyses of concrete institutional practices in asylum law and higher education. (shrink)
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  16.  7
    Machine learning for mental health diagnosis: tackling contributory injustice and epistemic oppression.Giorgia Pozzi & Michiel De Proost - 2024 - Journal of Medical Ethics 50 (9):596-597.
    Introduction In their contribution, Ugar and Malele 1 shed light on an often overlooked but crucial aspect of the ethical development of machine learning (ML) systems to support the diagnosis of mental health disorders. The authors restrain their focus on pointing to the danger of misdiagnosing mental health pathologies that do not qualify as such within sub-Saharan African communities and argue for the need to include population-specific values in these technologies’ design. However, an analysis of the nature of the harm (...))
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  17. Epistemic Privilege and Victims’ Duties to Resist their Oppression.Ashwini Vasanthakumar - 2018 - Journal of Applied Philosophy 35 (3):465-480.
    Victims of injustice are prominent protagonists in efforts to resist injustice. I argue that they have a duty to do so. Extant accounts of victims’ duties primarily cast these duties as self-regarding duties or duties based on collective identities and commitments. I provide an account of victims’ duties to resist injustice that is grounded in the duty to assist. I argue that victims are epistemically privileged with respect to injustice and are therefore uniquely positioned to assist fellow victims. Primarily, they (...)
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  18. Epistemic Corruption and Social Oppression.Ian James Kidd - 2020 - In Ian James Kidd, Quassim Cassam & Heather Battaly (eds.), Vice Epistemology. New York, NY: Routledge. pp. 69-87.
    I offer a working analysis of the concept of 'epistemic corruption', then explain how it can help us to understand the relations between epistemic vices and social oppression, and use this to motivate a style of vice epistemology, inspired by the work of Robin Dillon, that I call critical character epistemology.
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  19.  93
    Social Domination and Epistemic Marginalisation: towards Methodology of the Oppressed.Venkatesh Vaditya - 2018 - Social Epistemology 32 (4):272-285.
    Marginalisation is both a structural and an epistemic issue. The struggle against exclusion and marginalisation should take place within larger social structures. Moreover, we should address the legitimacy offered, through the knowledge production process itself, for exclusion and marginalisation. Knowledge production regarding the oppressed should document their lives, experiences and concerns. It must take place with an appropriate methodological struggle informed by alternative epistemologies. While creating alternative epistemologies, it is important to challenge the value-neutrality claim of mainstream research practices. (...)
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  20. Epistemic Agency Under Oppression.Gaile Pohlhaus - 2020 - Philosophical Papers 49 (2):233-251.
    The literature on epistemic injustice has been helpful for highlighting some of the epistemic harms that have long troubled those working in area studies that concern oppressed populations. Nonetheless, a good deal of this literature is oriented toward those in a position to perpetrate injustices, rather than those who historically have been harmed by them. This orientation, I argue, is ill-suited to the work of epistemic decolonization. In this essay, I call and hold attention to the (...) interests of those who are epistemically marginalized on account of relations of dominance and oppression. To do so, I draw on Kristie Dotson’s work, which uses a systems approach focused on epistemic agency. I develop Dotson’s insights further to argue that epistemic inclusions may be just as pernicious as epistemic exclusions Specifically, I highlight some of the ways in which epistemic agents can be included in epistemic systems in a manner that is epistemically exploitative—extracting epistemic labor coercively or in ways that are distinctly non-reciprocal. I then turn to María Lugones’ distinction between horizontal and vertical practices to discuss avenues of resisting both exclusions and inclusions that thwart the epistemic agency of marginalized knowers. (shrink)
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  21. 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 (...)
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  22. Is there an epistemic advantage to being oppressed?Lidal Dror - 2023 - Noûs 57 (3):618-640.
    Do the oppressed have an epistemic advantage when it comes to knowing about the systems that oppress them? If so, what explains this advantage? In this paper, I consider whether an epistemic advantage can be derived from the oppressed's contingent tendency to have more relevant experiences and motivation than the non‐oppressed; or, alternatively, whether an advantage derives from the oppressed's very lived experience, thus being in principle unavailable to the non‐oppressed. I then explore the potential role of knowledge‐how (...)
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  23. The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and the Social Imagination.José Medina - 2012 - New York, US: Oxford University Press USA.
    This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.
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  24. Using Art to Resist Epistemic Injustice: The Aesthetics of the Oppressed and Democratic Freedom.Gustavo H. Dalaqua - 2020 - Contention 8 (1):93-114.
    This article argues that the aesthetics of the oppressed—a series of artistic practices elaborated by Augusto Boal (1931-2009) that comprises the theatre of the oppressed, the rainbow of desire technique, and legislative theatre—utilizes art in order to resist epistemic injustice and promote democratic freedom.
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  25. Structural Injustice, Epistemic Opacity, and the Responsibilities of the Oppressed.Tamara Jugov & Lea Ypi - 2019 - Journal of Social Philosophy 50 (1):7-27.
  26.  83
    Third-Order Epistemic Exclusion in Professional Philosophy.Zahra Thani & & Derek Anderson - forthcoming - Symposion. Theoretical and Applied Inquiries in Philosophy and Social Sciences.
    Zahra Thani & Derek Anderson ABSTRACT: Third-order exclusion is a form of epistemic oppression in which the epistemic lifeway of a dominant group disrupts the epistemic agency of members of marginalized groups. In this paper we apply situated perspectives in order to argue that philosophy as a discipline imposes third-order exclusions on members of marginalized ….
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  27.  51
    Can theorising epistemic injustice help us decolonise?Veli Mitova - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    The paper argues that some tools from the epistemic injustice literature can be fruitfully applied to the debate on epistemic decolonisation. The first step for such a project is to defuse recent misgivings about the liberatory potential of epistemic injustice scholarship. I group these misgivings under the slogan ‘Epistemic injustice is white-people stuff’, or ‘the WPS challenge’, for short, and use them to set desiderata for good theorising with epistemic injustice tools. I then look at (...)
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  28. On Gaslighting and Epistemic Injustice: Editor's Introduction.Alison Bailey - 2020 - Hypatia 35 (4):667-673.
    Social justice demands that we attend carefully to the epistemic terrains we inhabit as well as to the epistemic resources we summon to make our lived experiences tangible to one another. Not all epistemic terrains are hospitable—colonial projects landscaped a good portion of our epistemic terrain long before present generations moved across it. There is no shared epistemicterra firma,no level epistemic common ground where knowers share credibility and where a diversity of hermeneutical resources play together (...)
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  29.  50
    Kant, Oppression, and the Possibility of Nonculpable Failures to Respect Oneself.Erica A. Holberg - 2017 - Southern Journal of Philosophy 55 (3):285-305.
    I argue that Kant's ethical framework cannot countenance a certain kind of failure to respect oneself that can occur within oppressive social contexts. Kant's assumption that any person, qua rational being, has guaranteed epistemic access to the moral law as the standard of good action and the capacity to act upon this standard makes autonomy an achievement within the individual agent's power, but this is contrary to a feminist understanding of autonomy as a relational achievement that can be thwarted (...)
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  30.  6
    Making Sense of Erotically Oppressive Lifeworlds: Dynamics of Testimonial Smothering and Testimonial Quieting.Paul Giladi - forthcoming - Journal of Social Philosophy.
    Journal of Social Philosophy, EarlyView.
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  31.  34
    On epistemic freedom and epistemic injustice.Karl Landström - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    This article examines the relationship between epistemic freedom, and epistemic injustice and epistemic oppression. I situate epistemic freedom within the larger project of epistemic decolonisation and argue that epistemic freedom is central to both its positive and negative programme. Through exploring the intersections of the notion of epistemic freedom and the scholarship on epistemic injustice and oppression, I argue that one can think of epistemic injustices and oppression as (...)
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  32. Genocide Denial as Testimonial Oppression.Melanie Altanian - 2021 - Social Epistemology 35 (2):133-146.
    This article offers an argument of genocide denial as an injustice perpetrated not only against direct victims and survivors of genocide, but also against future members of the victim group. In particular, I argue that in cases of persistent and systematic denial, i.e. denialism, it perpetrates an epistemic injustice against them: testimonial oppression. First, I offer an account of testimonial oppression and introduce Kristie Dotson’s notion of testimonial smothering as one form of testimonial oppression, a mechanism (...)
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  33. Audre Lorde’s Erotic as Epistemic and Political Practice.Caleb Ward - 2023 - Hypatia 38 (4):896–917.
    Audre Lorde’s account of the erotic is one of her most widely celebrated contributions to political theory and feminist activism, but her explanation of the term in her brief essay “Uses of the Erotic” is famously oblique and ambiguous. This article develops a detailed, textually grounded interpretation of Lorde’s erotic, based on an analysis of how Lorde’s essay brings together commitments expressed across her work. I describe four integral elements of Lorde’s erotic: feeling, knowledge, power, and concerted action. The erotic (...)
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  34.  78
    Education, epistemic justice, and truthfulness: Miranda Fricker interviewed by A. C. Nikolaidis and Winston C. Thompson.A. C. Nikolaidis, Winston C. Thompson & Miranda Fricker - 2024 - Journal of Philosophy of Education 57 (4-5):791-802.
    In her groundbreaking book, Epistemic Injustice, renowned moral philosopher and social epistemologist Miranda Fricker coined the term epistemic injustice to draw attention to the pervasive impact of epistemic oppression on marginalized social groups. Fricker’s account spurred a flurry of scholarship regarding the discriminatory impact of epistemic injustice and gave birth to a domain of philosophical inquiry that has extended far beyond the disciplinary boundaries of philosophy. In this interview, Fricker responds to questions posed by A. (...)
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  35.  73
    Epistemic Decolonization as Overcoming the Hermeneutical Injustice of Eurocentrism.Lerato Posholi - 2020 - Philosophical Papers 49 (2):279-304.
    This paper is broadly concerned with the question of what epistemic decolonization might involve. It is divided into two parts. The first part begins by explaining the specifically epistemic problem to which calls for epistemic decolonization respond. I suggest that calls for decolonization are motivated by a perceived epistemic crisis consisting in the inadequacy of the dominant Eurocentric paradigm to properly theorize our modern world. I then discuss two general proposals, radical and moderate, for what (...) decolonization might involve. In the second part, I argue that the inadequacy of Eurocentric epistemic resources constitutes a hermeneutical injustice caused by an irreducible form of epistemic oppression. I then argue that addressing this form of epistemic oppression requires thinking ‘outside’ of the Eurocentric paradigm because the paradigm might fail to reveal and address the epistemic oppression sustaining it. This lends further plausibility to the radical proposal that epistemic decolonization must involve thinking from ‘outside’ the Eurocentric paradigm, but also accommodates the moderate proposal that adopting critical perspectives on Eurocentric thought is an important part of epistemic decolonization. (shrink)
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  36.  58
    The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and Resistant Imagination. By José Medina. New York: Oxford University Press, 2012.Ina Kerner - 2014 - Constellations 21 (3):436-438.
  37.  63
    Epistemic Norms and Democracy: a Response to Talisse.Henrik Rydenfelt - 2011 - Metaphilosophy 42 (5):572-588.
    John Rawls argued that democracy must be justifiable to all citizens; otherwise, a democratic society is oppressive to some. In A Pragmatist Philosophy of Democracy (), Robert B. Talisse attempts to meet the Rawlsian challenge by drawing from Charles S. Peirce's pragmatism. This article first briefly canvasses the argument of Talisse's book and then criticizes its key premise concerning (normative) reasons for belief by offering a competing reading of Peirce's “The Fixation of Belief” (). It then proceeds to argue that (...)
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  38. Trusting experts and epistemic humility in disability.Anita Ho - 2011 - International Journal of Feminist Approaches to Bioethics 4 (2):102-123.
    It is generally accepted that the therapeutic relationship between professionals and patients is one of trust. Nonetheless, some patient groups carry certain social vulnerabilities that can be exacerbated when they extend trust to health-care professionals. In exploring the epistemic and ethical implications of expert status, this paper examines how calls to trust may increase epistemic oppression and perpetuate the vulnerability of people with impairments. It critically evaluates the processes through which epistemic communities are formed or determined, (...)
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  39. What Lies Beneath: The Epistemic Roots of White Supremacy.Briana Toole - 2021 - In Elizabeth Edenberg & Michael Hannon (eds.), Political Epistemology. Oxford: Oxford University Press. pp. 76-94.
    Our ability to dismantle white supremacy is compromised by the fact that we don’t fully appreciate what, precisely, white supremacy is. In this chapter, I suggest understanding white supremacy as an epistemological system – an epistemic frame that serves as the foundation for how we understand and interact with the world. The difficulty in dismantling an epistemological system lies in its resilience – a system’s capacity to resist change to its underlying structure while, at the same time, offering the (...)
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  40.  42
    Oppression and Liberation via the Rationalities of Shame.Cecilea Mun - 2019 - In Lisa Cassidy (ed.), _Body Shaming in the Era of Social Media_. Lanham: Lexington Books. pp. 51-74.
    Standard accounts of shame characterize shame as an emotion of global negative self-assessment, in which an individual necessarily accepts or assents to a global negative self-evaluation. According to non-standard accounts of shame, experiences of shame need not involve a global negative self-assessment. I argue here in favor of non-standard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor’s (1985) standard account. Second, I illustrate how Adrian Piper’s (...)
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  41.  37
    Democratic freedom as resistance against self‐hatred, epistemic injustice, and oppression in Paulo Freire's critical theory.Gustavo H. Dalaqua - 2019 - Constellations 26 (4):525-537.
  42.  68
    Oppression, Autonomy and the Impossibility of the Inner Citadel.Peter Nelsen - 2010 - Studies in Philosophy and Education 29 (4):333-349.
    This paper argues for a conception of autonomy that takes social oppression seriously without sapping autonomy of its valuable focus on individual self-direction. Building on recent work in relational accounts of autonomy, the paper argues that current conceptions of autonomy from liberal, feminist and critical theorists do not adequately account for the social features of belief formation. The paper then develops an alternative conception of relational autonomy that focuses on how autonomy contains both individualistic and social epistemic features. (...)
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  43. Intra-Group Epistemic Injustice.Abraham Tobi - 2023 - Social Epistemology 37 (6):798-809.
    When an agent suffers in their capacity as a knower, they are a victim of epistemic injustice. Varieties of epistemic injustices have been theorised. A salient feature across these theories is that perpetrators and victims of epistemic injustice belong to different social groups. In this paper, I argue for a form of epistemic injustice that could occur between members of the same social group. This is a form of epistemic injustice where the knower is first (...)
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  44. Epistemic Autonomy and the Shaping of Our Epistemic Lives.Jason Kawall - 2024 - Social Epistemology 38 (3):374-391.
    I present an account of epistemic autonomy as a distinctively wide-ranging epistemic virtue, one that helps us to understand a range of phenomena that might otherwise seem quite disparate – from the appropriate selection of epistemic methods, stances and topics of inquiry, to the harms of epistemic oppression, gaslighting and related phenomena. The account draws on four elements commonly incorporated into accounts of personal autonomy: (i) self-governance, (ii) authenticity, (iii) self-creation and (iv) independence. I further (...)
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  45.  23
    Co-Production and Structural Oppression in Public Mental Health.Alana Wilde - 2023 - Royal Institute of Philosophy Supplement 94:133-156.
    Co-production, in the field of mental health, aims to bring together academic and clinical researchers and those with lived experience. Often, research projects informed by this methodology involve the meeting of opposing attitudes, whether to the legitimacy of psychiatry, determinants of mental ill health, or the most appropriate interventions. This has meant that whilst some have reported positive experiences of co-production, many people with lived experience of mental ill health, sometimes referred to as ‘experts by experience’ (EbE), report harms which (...)
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  46. On Epistemic Appropriation.Emmalon Davis - 2018 - Ethics 128 (4):702-727.
    In this article, I offer an account of an unjust epistemic practice―namely, epistemic appropriation―that harms marginalized knowers through the course of conceptual dissemination and intercommunal uptake. The harm of epistemic appropriation is twofold. First, while epistemic resources developed within the margins gain uptake with dominant audiences, those resources are overtly detached from the marginalized knowers responsible for their production. Second, epistemic resources developed within, but detached from, the margins are utilized in dominant discourses in ways (...)
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  47.  53
    (1 other version)Rethinking Epistemic Appropriation.Paul-Mikhail Catapang Podosky - 2021 - Episteme:1-21.
    Emmalon Davis has offered an insightful analysis of an under-theorized form of epistemic oppression calledepistemic appropriation.This occurs when an epistemic resource developed within marginalized situatedness gains inter-communal uptake, but the author of the epistemic resource is unacknowledged. In this paper, I argue that Davis's definition of epistemic appropriation is not exhaustive. In particular, she misses out on explaining cases of epistemic appropriation in which an intra-communal epistemic resource isobscuredthrough inter-communal uptake. Being attentive to (...)
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  48.  18
    Epistemic (de-)colonization in the midst of Europe.Hilkje C. Hänel - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Roma in Europe are suffering from manifold injustices and are subject to serious discrimination; carried out both interpersonally as well as institutionally. As with most forms of oppression, the oppression of Roma has a long history in Europe. This paper shows how a genealogy of the oppression of Roma in Europe provides a more adequate understanding of the oppression that Roma face within Europe nowadays. Furthermore, the paper delineates the particular epistemic features of said (...) with the help of some examples and argues that it takes three forms: epistemic segregation, dominant intelligibility frameworks of white supremacy, and dismissal of ‘the right to be known’. The paper then uses the epistemic dimension of the ongoing oppression to argue that Roma can be accurately described as (a) internally colonized subjects and (b) as suffering from internal colonization – in the midst of Europe. (shrink)
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  49.  41
    Epistemic arguments against dictatorship.Eric Litwack - 2011 - Human Affairs 21 (1):44-51.
    In this article I examine what I term epistemic arguments against epistocratic dictatorships against the background of Harry Frankfurt’s claim that truth is a fundamental governing notion, and some key reflections of Václav Havel and Leszek Kolakowski. Some of the key epistemic arguments offered by Karl Popper, Robert A. Dahl and Ross Harrison are outlined and endorsed. They underscore the insurmountable problems involved in choosing and maintaining a state of allegedly perfectly wise and efficient rulers. Such rule by (...)
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  50.  34
    Epistemic injustice and the philosophy of recognition.Paul Giladi & Nicola McMillan (eds.) - 2023 - New York, NY: Routledge Taylor & Francis Group.
    This volume includes original essays that examine the underexplored relationship between recognition theory and key developments in critical social epistemology. Its aims are to explore how far certain kinds of epistemic injustice, epistemic oppression, and types of ignorance can be understood as distorted varieties of recognition, and to determine whether contemporary work on epistemic injustice and critical social epistemology more generally has significant continuities with theories of recognition in the Frankfurt School tradition. Part I of the (...)
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