Although research on epistemic injustice has focused on the effects of prejudice in epistemic exchanges, the account of prejudice that emerges in Fricker’s (2007) view is not completely clear. In particular, I claim that the epistemic role of prejudice in the structure of testimonial justification is still in need of a satisfactory explanation. What special epistemic power does prejudice exercise that prevents the speaker’s words from constituting evidence for the hearer’s belief? By clarifying this point, it will be possible to (...) address two more general issues concerning the nature of prejudice: its resistance to counterevidence and the steps involved in overcoming prejudice. I propose a hinge account of prejudice, based on the recent perspective of hinge epistemology, to help clarify these aspects. According to the hinge account, prejudices share a fundamental feature with hinges: they work as norms of evidential significance, and as such, they determine what can and cannot count as evidence for belief. (shrink)

Exploring the metaphysics of deep disagreements, Ranalli identifies several essential features shared by all such disputes. These very features constitute a set of adequacy conditions that any satisfactory theory of deep disagreements must meet. The paper explains how Coliva’s Wittgensteinian hinge theory can satisfy Ranalli’s persistence desideratum. According to this condition, any appropriate theory must explain why deep disagreements tend to be persistent and thus unresolved without presupposing that they are rationally irresolvable. First, the work critically discusses how Coliva utilizes (...) her proposed view to account for this desideratum. Second, the paper points out that Coliva’s response is partly problematic because of Ranalli’s definition of deep disagreements for Wittgensteinian hinge theories, which over-generates instances of genuine deep disagreements. Third, the work argues that Coliva’s theory can satisfy Ranalli’s persistence desideratum by resolving a deep disagreement between an anti-vaccination advocate and a proponent of vaccination using an expanded version of Pritchard’s side-on approach. Finally, the paper critically engages with Coliva on the solvability of deep disagreements. (shrink)

This paper considers the views of two figures whose work falls on either side of the heyday of American pragmatism, Thomas Reid (1710-96) and Ludwig Wittgenstein (1889-1951). The broad similarities between Reid’s and (the later) Wittgenstein’s views, and in particular their epistemological views, has been well documented. Here, I argue that such similarities extend to the relation in their work between common sense and the presence of elements in their thought that can be considered pragmatist in some important respect. Beginning (...) with Reid, I argue that some specific theses commonly associated with pragmatism – e.g., that meaning, truth, or the justifiedness of a belief in a matter of practical effects or efficacy – clearly run counter to his stated views, and stand in tension with the well-known common sense character of his work. At the same time, however, and as others have noted, other pragmatist themes and ideas – e.g., about the close relations between belief (and doubt) and action, theory and practice, and facts and values – do have a clear precedent in Reid (§2). Most fundamentally, however, Reid’s epistemological views in particular display an adherence to the idea that practice is somehow primary – an idea that’s central to pragmatism ‘broadly conceived’, as Brandom calls it and, according to some others (e.g., Putnam, Cavell), to pragmatism per se. What’s more, once we are clear on the respect(s) in which Reid’s views do incorporate an important pragmatist element, it becomes clear that far from being at odds with, or needing supplementation by, the latter, common sense is in fact inseparable from it (§3). Finally, I turn (§4) to Wittgenstein, and suggest that the same close connection between pragmatist elements and common sense as we find in Reid is present here as well: like Reid, Wittgenstein rejects several ‘narrow’ pragmatist theses; but he too ascribes practice a crucial role. And while he seldom explicitly refers to common sense, the notions of good judgment, and of the reasonable person – hallmarks of common sense, as Reid conceives of it – are at the heart of Wittgenstein’s later epistemological views as well. (shrink)

Contemporary epistemology has explored the notion of a hinge commitment as set out in Wittgenstein’s final notebooks, published as On Certainty. These are usually understood as essentially groundless certainties that provide the necessary framework within which rational evaluations can take place. John Greco has recently offered a striking account of hinge commitments as a distinctive kind of knowledge that he calls ‘common knowledge’. According to Greco, this is knowledge that members of the community get to have without incurring any epistemic (...) burden, and as such is fundamentally different from other kinds of knowledge. I offer a critique of Greco’s proposal. While I agree that there is a variety of knowledge that counts as common knowledge, I contend that it is not to be understood as knowledge that one gets for free as Greco suggests. Moreover, I argue that our hinge commitments do not count as common knowledge—either in Greco’s sense of the term or in the alternative manner that I set out—because properly understood they are not in the market for knowledge at all. In defence of this claim, I suggest that Greco’s conception of a hinge commitment is both missing some crucial elements and also too broad in its extension, in that it encompasses both instances of common knowledge and hinge commitments proper. (shrink)