Philosophical Studies (forthcoming)
|Abstract||Tamar Gendler argues that, for those living in a society in which race is a salient sociological feature, it is impossible to be fully rational: members of such a society must either fail to encode relevant information containing race, or suffer epistemic costs by being implicitly racist. However, I argue that, although Gendler calls attention to a pitfall worthy of study, she fails to conclusively demonstrate that there are epistemic (or cognitive) costs of being racist. Gendler offers three supporting phenomenon. First, implicit racists expend cognitive energy repressing their implicit biases. I reply, citing Ellen Bialystok’s research, that constant use of executive functioning can be beneficial. Second, Gendler argues that awareness of a negative stereotype of one’s own race with regard to a given task negatively affects one’s performance of that task. This phenomenon, I argue, demonstrates that those against whom the stigma is directed suffer costs, but it fails to demonstrate that the stigmatizers suffer cognitively. Finally, Gendler argues that racists are less competent when recognizing faces of other races than when recognizing faces of their own race because, in the first instance, they encode the race of the face (taking up cognitive space that could have been used to encode fine-grained distinctions), whereas in the second instance they encode no race. I argue that in-group/out-group categorization rather than racism is the cognitive cost. I conclude that Gendler has failed to demonstrate that there are cognitive costs associated with being a racist.|
|Keywords||Implicit Racism Implicit Belief Bias Alief Tamar Gendler Stereotype-threat Cross-Race facial deficit Executive Function|
|Through your library||Configure|
Similar books and articles
Tamar Szabó Gendler (2011). On the Epistemic Costs of Implicit Bias. Philosophical Studies 156 (1):33-63.
Jennifer Nagel (2012). Gendler on Alief. [REVIEW] Analysis 72 (4):774-788.
Andy Egan (2011). Comments on Gendler's, “the Epistemic Costs of Implicit Bias”. Philosophical Studies 156 (1):65-79.
Tamar Szabó Gendler (2008). Alief in Action (and Reaction). Mind and Language 23 (5):552--585.
Hans Muller & Bana Bashour (2011). Why Alief is Not a Legitimate Psychological Category. Journal of Philosophical Research 36:371-389.
Uriah Kriegel (2012). Moral Motivation, Moral Phenomenology, And The Alief/Belief Distinction. Australasian Journal of Philosophy 90 (3):469-486.
Martijn Blaauw (2006). Belief and Pretense: A Reply to Gendler. Metaphilosophy 37 (2):204-209.
Farhad Dalal (2002). Race, Colour and the Process of Racialization: New Perspectives From Group Analysis, Psychoanalysis, and Sociology. Brunner-Routledge.
Tamar Szabó Gendler (2008). Table of Contents From the Elements of Philosophy: Readings From Past and Present. Oxford.
Tyler Doggett (2012). Some Questions for Tamar Szabo Gendler. Analysis 72 (4):764-774.
J. L. A. Garcia (2011). Racism, Psychology, and Morality: Dialogue with Faucher and Machery. Philosophy of the Social Sciences 41 (2):250-268.
Emily S. Lee (2005). Towards a Lived Understanding of Race and Sex. Philosophy Today 49 (SPEP Supplement):82-88.
Michael Brownstein & Alex Madva (2012). The Normativity of Automaticity. Mind and Language 27 (4):410-434.
Added to index2012-10-05
Total downloads5 ( #160,428 of 549,122 )
Recent downloads (6 months)2 ( #37,390 of 549,122 )
How can I increase my downloads?