Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities

Medina, José

doi:10.1080/02691728.2011.652214

Cited by 120 publications

(116 citation statements)

References 5 publications

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“…The obstacle she faced was communicating her situation to the dominant social group(s). Medina (2012) also makes this same point. Pohlhaus (2012) likewise focuses on situations where the disadvantaged group has the hermeneutical resources needed to understand their experiences, which are missing from the stock of meanings possessed by the dominant group(s).…”

Section: Hermeneutical Injusticesupporting

confidence: 54%

“…The only way to remedy the situation is for members of dominant groups to enter into dialogue with those who are disadvantaged. The accounts of authors like Medina (2012), Pohlhaus (2012), and Dotson (2012), who emphasise the connections between testimonial injustice and hermeneutical injustice, entail that ending hermeneutical injustice requires the dominant cultural groups to take seriously the testimony of the disadvantaged, and to learn how to use the hermeneutical resources they have developed. The new insight that has emerged from our discussion here, however, is that there are two competing considerations that need to be balanced through dialogue.…”

Section: A Way Forward?mentioning

confidence: 99%

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Hermeneutical Injustice and the Problem of Authority

Romdenh‐Romluc

2017

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In this paper, I discuss a problem for Miranda Fricker's notion of 'hermeneutical injustice'-harm done to a social group by the fact that their culture's shared hermeneutical resources are skewed towards the experiences of its more powerful members. The problem I raise here is revealed when we consider how to remedy these hermeneutical wrongs. Fricker characterizes hermeneutical injustice as involving a lack of concepts. But what has not been properly appreciated in the literature to date is that it is really competing views of the world that are at stake. Fricker's account then seems to imply that the disadvantaged group's understanding of the world (or at least that bit of it, where their understanding is contested by the dominant group, and where that difference in interpretation is harmful to the disadvantaged group) should be treated as authoritative, and taken up by the wider culture. The worry is that, in some cases, the disadvantaged group's view of things is not one that we think should be accepted. Having presented this problem, I will then show that it bears some similarities to another debate: the dispute over feminist critiques of alien cultural practices. I will then argue that lessons drawn from the latter can help overcome the problem of authority in Fricker's case.

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Section: Hermeneutical Injusticesupporting

confidence: 54%

Section: A Way Forward?mentioning

confidence: 99%

Hermeneutical Injustice and the Problem of Authority

Romdenh‐Romluc

2017

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“…Y no hay que olvidar que es precisamente la deliberación el género discursivo polémico indicado para abrir espacios controversiales (Nudler, 2009) (Atienza, 2013, p. 391) por lo que la deliberación positiva -aquella que se produce de facto-se nos presenta como un espacio público comparativamente mucho más idóneo y propicio para la detección y análisis de las heurísticas sociales que las famosas preguntas-respuesta de Khaneman y Tversky. José Medina (2012) ha señalado que los recursos hermenéuticos que una sociedad pone a disposición de los individuos es polifónico. Con este calificativo describe la situación de que los grupos y los colectivos que conforman la sociedad no tienen a su disposición únicamente recursos epistémicos presentados de manera universal.…”

Section: Razonar Heurísticamente a Partir (Del Cambio Y Contenido) Deunclassified

rol de las heurísticas sociales en la deliberación

Navarro

2015

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Resumen:Este artículo muestra la conexión entre heurísticas sociales y deliberación. En lugar de caracterizar las heurísticas según disciplinas o campos, aquí se proyectan sobre nuestros enclaves deliberativos. La autora sostiene que el empleo de heurísticas sociales orienta el flujo de la información y la participación en las distintas fases deliberativas, y es necesario analizarlas para establecer indicadores con los que medir grados de deliberación. Esta hipótesis da lugar a una visión pluralista sobre la función social de las heurísticas entendidas como caja de herramientas con nuevos instrumentos y utilidades sociales. Según dicha perspectiva, habría que integrar este tipo de razonamiento en un plan de acción más amplio que explicara en qué sentido las heurísticas son recursos que producen conocimiento, al tiempo que un tipo de conocimiento ya producido.

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“…Perhaps such social suppression could be a matter of certain parts or aspects of history not being taught at school; or perhaps another example might be the cultural forgetting of the involvement of black Caribbean and African soldiers in the Second World War, as noted by Mike and Trevor Philipps in relation to British film. In most of these social-structural cases of white ignorance, I take it, the individual remains epistemically culpable to some significant degree inasmuch as it is likely that she ought to be able to remain critically 16 Medina develops the point that individuals can however collude in hermeneutical injustice by failing to be virtuous hearers (see Medina 2012, and2013 ch. 3).…”

Section: White Ignorance and Hermeneutical Injusticementioning

confidence: 99%

“…1 and 7. ) 10 See, for instance, Mason (2011), Pohlhaus (2011), Dotson (2012, and Medina (2012) and. sophisticated interpretive practices, perhaps with their own history of internal challenge and change, which are already functionally entrenched for a given social group or groups, but not shared with at least one out-group with whom communication is needed.…”

Section: Clarifying Hermeneutical Injustice-spaces For Localised Hermmentioning

confidence: 99%

The Epistemic Dimensions of Ignorance

Peels

Blaauw²

2016

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Ignorance is a neglected issue in philosophy. This is surprising for, contrary to what one might expect, it is not clear what ignorance is. Some philosophers say or assume that it is a lack of knowledge, whereas others claim or presuppose that it is an absence of true belief. What is one ignorant of when one is ignorant? What kinds of ignorance are there? This neglect is also remarkable because ignorance plays a crucial role in all sorts of controversial societal issues. Ignorance is often thought to be a moral and legal excuse; it is a core concept in medical ethics and debates about privacy, and it features in religious traditions and debates about belief in God. This book does not only study an epistemic phenomenon that is interesting in itself, but also provides important tools that can be fruitfully used in debates within and beyond philosophy.

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Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities

Cited by 120 publications

References 5 publications

Hermeneutical Injustice and the Problem of Authority

Hermeneutical Injustice and the Problem of Authority

rol de las heurísticas sociales en la deliberación

The Epistemic Dimensions of Ignorance

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