Kristie Dotson Michigan State University
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18 items found.
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  1.  42
    Kristie Dotson (forthcoming). Well, Yes and No: A Reply to Priest. Comparative Philosophy.
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  2.  27
    Kristie Dotson (2016). Word to the Wise: Notes on a Black Feminist Metaphilosophy of Race. Philosophy Compass 11 (2):69-74.
    It is not uncommon to ask a race and gender-based question of a philosopher of race, only to hear ‘I do race, not gender’. To the ears of many Black feminists, this sounds, to be frank, utterly foolish. Here, I identify three metaphilosophical assumptions, i.e. the disaggregation, fundamentality and transcendental assumptions, that aid in underwriting the ability to use the statement, ‘I do race, not gender’, as a means for avoiding gender-based questions in ‘race talks’. Then, I gesture to a (...)
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  3. Kristie Dotson (2014). Conceptualizing Epistemic Oppression. Social Epistemology 28 (2):115-138.
  4.  19
    Kristie Dotson (2014). “Thinking Familiar with the Interstitial”: An Introduction. Hypatia 29 (1):1-17.
    It's not that we haven't always been here, since there was a here. It is that the letters of our names have been scrambled when they were not totally erased, and our fingertips upon the handles of history have been called the random brushings of birds. (Lorde , ix) Because… [racialized peoples'] dehumanization has not been successful, conceiving of self and others and their exercise of themselves both against dehumanization and toward liberatory possibilities has meant living double lives backed up (...)
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  5.  26
    Kristie Dotson & Marita Gilbert (2014). Curious Disappearances: Affectability Imbalances and Process‐Based Invisibility. Hypatia 29 (4):873-888.
    In this paper, we analyze the recent public scandal involving Nafissatou Diallo and Dominique Strauss-Kahn to offer an account of the role affectability imbalances play in process-based invisibility. Process-based invisibilities, in this paper, refer to predictable narrative gaps within public narratives that can be aptly described as disappearances. We demonstrate that compromised, complex social identities, maladjusted webs of reciprocity, and a failure to fully appreciate basic affectability in large part cause affectability imbalances. Ultimately, we claim that affectability imbalances and the (...)
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  6. J. M. C. Chevalier, Lee A. Mcbride Iii, John Kaag, Jacoby Adeshei Carter, Kristie Dotson, Leonard Harris, Torjus Midtgarden & Claudio Viale (2013). God and the World of Signs: Trinity, Evolution, and the Metaphysical Semiotics of CS Peirce Andrew Robinson Charles Sanders Peirce and a Religious Metaphysics of Nature Leon Niemoczynski. Transactions of the Charles S. Peirce Society 49 (1).
     
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  7.  46
    Kristie Dotson (2013). Querying Leonard Harris' Insurrectionist Standards. Transactions of the Charles S. Peirce Society 49 (1):74-92.
    Leonard Harris’ “Insurrectionist Ethics: Advocacy, Moral Psychology, and Pragmatism” challenges pragmatist moral theories to meet standards that render insurrectionist acts not only permissible, but also dutiful (Harris 2002). Using examples of U.S. slave insurrections, Harris defines slave insurrectionist acts as acts aimed at the “absolute destruction of slaveholders and the bonds of servitude” (2002, 204). Following Harris, I define general insurrectionist acts as any action aimed at the absolute destruction of one’s oppressor and the bonds of one’s oppression. In this (...)
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  8.  25
    Kristie Dotson & Kyle Whyte (2013). Environmental Justice, Unknowability and Unqualified Affectability. Ethics and the Environment 18 (2):55-79.
    Environmental justice seeks fairness in how environmental burdens and risks are visited on poor people, women, communities of color, Indigenous peoples, minorities, and citizens of developing countries. It also concerns whether members of these same groups have fair access to environmental goods such as urban green spaces, forested areas, and clean water. Environmental goods extend, also, to opportunities to benefit from enterprises such as tourism and green infrastructure (Shrader-Frechette 2002; Bullard 2000; Taylor 2000; Whyte 2010). The moral wrongs characteristic of (...)
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  9.  4
    James Sj Schwartz, Donald G. Richards, Kristie Dotson, Kyle Whyte, Sally J. Scholz, Lars Samuelsson & Marion Hourdequin (2013). 7. Notes on Contributors Notes on Contributors (Pp. 135-136). Ethics and the Environment 18 (2):291-292.
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  10. Kristie Dotson (2012). A Cautionary Tale: On Limiting Epistemic Oppression. Frontiers 33 (1):24-47.
     
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  11. Kristie Dotson (2012). Author Meets Critics: On “How Is This Paper Philosophy?”: Well, Yes and No: A Reply to Priest. Comparative Philosophy 3:10-15.
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  12.  22
    Kristie Dotson (2012). Agreeing to Disagree, Perhaps? A Commentary on Naomi Zack, "The Ethics and Mores of Race". Radical Philosophy Review 15 (2):347-352.
  13. Kristie Dotson (2012). Black Feminist Me: Answering the Question 'Who Do I Think I Am'. Diogenes 59 (3-4):82-95.
  14.  82
    Kristie Dotson (2011). Concrete Flowers: Contemplating the Profession of Philosophy. Hypatia 26 (2):403-409.
  15.  95
    Kristie Dotson (2011). How is This Paper Philosophy? Comparative Philosophy 3 (1):3-29.
    his paper answers a call made by Anita Allen to genuinely assess whether the field of philosophy has the capacity to sustain the work of diverse peoples. By identifying a pervasive culture of justification within professional philosophy, I gesture to the ways professional philosophy is not an attractive working environment for many diverse practitioners. As a result of the downsides of the culture of justification that pervades professional philosophy, I advocate that the discipline of professional philosophy be cast according to (...)
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  16.  8
    Kristie Dotson (2011). Moi, féministe noire : Pour qui je me prends? Diogène 235 (3):109.
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  17. Kristie Dotson (2011). Tracking Epistemic Violence, Tracking Practices of Silencing. Hypatia 26 (2):236-257.
    Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which (...)
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  18.  41
    Kristie Dotson (2008). In Search of Tanzania: Are Effective Epistemic Practices Sufficient for Just Epistemic Practices? Southern Journal of Philosophy 46 (S1):52-64.
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