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José Medina [51]José Rozalén Medina [14]José Luis Rozalén Medina [7]José Lasaga Medina [6]
José M. Medina [1]José Luis Valdez Medina [1]José Antonio Sánchez Medina [1]Jose Maria Medina [1]

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  1. José Medina (2013). The Epistemology of Resistance. Oxford University Press.
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  2.  15
    Dedre Gentner & José Medina (1998). Similarity and the Development of Rules. Cognition 65 (2-3):263-297.
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  3.  11
    Jose Medina (2002). The Unity of Wittgenstein's Philosophy: Necessity, Intelligibility, and Normativity. State University of New York Press.
    Explores the stable core of Wittgenstein's philosophy as developed from the Tractatus to the Philosophical Investigations.
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  4.  30
    José Medina (2012). The Epistemology of Resistance: Gender and Racial Oppression, Epistemic Injustice, and Resistant Imaginations. Oxford University.
    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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  5. Jose Medina (2006). Speaking From Elsewhere: A New Contextualist Perspective on Meaning, Identity, and Discursive Agency. State University of New York Press.
    Develops a contextualist view of identity, agency, and discursive practices.
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  6.  65
    José Medina (2011). The Relevance of Credibility Excess in a Proportional View of Epistemic Injustice: Differential Epistemic Authority and the Social Imaginary. Social Epistemology 25 (1):15-35.
    This paper defends a contextualist approach to epistemic injustice according to which instances of such injustice should be looked at as temporally extended phenomena (having developmental and historical trajectories) and socially extended phenomena (being rooted in patterns of social relations). Within this contextualist framework, credibility excesses appear as a form of undeserved epistemic privilege that is crucially relevant for matters of testimonial justice. While drawing on Miranda Fricker's proportional view of epistemic justice, I take issue with its lack of attention (...)
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  7.  51
    José Medina (2012). Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities. Social Epistemology 26 (2):201-220.
    While in agreement with Miranda Fricker?s context-sensitive approach to hermeneutical injustice, this paper argues that this contextualist approach has to be pluralized and rendered relational in more complex ways. In the first place, I argue that the normative assessment of social silences and the epistemic harms they generate cannot be properly carried out without a pluralistic analysis of the different interpretative communities and expressive practices that coexist in the social context in question. Social silences and hermeneutical gaps are misrepresented if (...)
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  8.  26
    José Medina (2013). An Enactivist Approach to the Imagination: Embodied Enactments and "Fictional Emotions". American Philosophical Quarterly 50 (3):317.
    While in the movies or reading a novel, how can we feel terrified by monsters, ghosts, and fictional serial killers? And how can we feel sad or outraged by depictions of cruelty? After all, we know that the imagined threats that we fear do not exist and, therefore, pose no real threat to us; and we know that the instances of cruelty that bring tears to our eyes have not happened. And yet, the fear, the sadness, or the outrage experienced (...)
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  9.  73
    Josè Medina (2003). Identity Trouble: Disidentification and the Problem of Difference. Philosophy and Social Criticism 29 (6):655-680.
    This paper uses the conceptual apparatus of Wittgenstein’s later philosophy to tackle a foundational issue in the philosophical literature on group identity, namely, the problem of difference. This problem suggests that any appeal to a collective identity is oppressive because it imposes a shared identity on the members of a group and suppresses the internal differences of the group. I develop a Wittgensteinian view of identity that dissolves this problem by showing the conceptual confusions on which it rests. My Wittgensteinian (...)
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  10.  4
    José Medina (2016). On Refusing to Believe: Insensitivity and Self-Ignorance. In José María Ariso & Astrid Wagner (eds.), Rationality Reconsidered: Ortega y Gasset and Wittgenstein on Knowledge, Belief, and Practice. De Gruyter 187-200.
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  11.  7
    José Médina (2016). Hobbes’s Geometrical Optics. Hobbes Studies 29 (1):39-65.
    _ Source: _Volume 29, Issue 1, pp 39 - 65 Since Euclid, optics has been considered a geometrical science, which Aristotle defines as a “mixed” mathematical science. Hobbes follows this tradition and clearly places optics among physical sciences. However, modern scholars point to a confusion between geometry and physics and do not seem to agree about the way Hobbes mixes both sciences. In this paper, I return to this alleged confusion and intend to emphasize the peculiarity of Hobbes’s geometrical optics. (...)
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  12.  6
    José Medina (2011). Toward a Foucaultian Epistemology of Resistance: Counter-Memory, Epistemic Friction, and Guerrilla Pluralism. Foucault Studies 12:9-35.
    In this paper I argue that Foucaultian genealogy offers a critical approach to practices of remembering and forgetting which is crucial for resisting oppression and dominant ideologies. For this argument I focus on the concepts of counter-history and counter-memory that Foucault developed in the 1970’s. In the first section I analyze how the Foucaultian approach puts practices of remembering and forgetting in the context of power relations, focusing not only on what is remembered and forgotten, but how , by whom, (...)
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  13.  14
    José Medina (2001). Verification and Inferentialism in Wittgenstein's Philosophy. Philosophical Investigations 24 (4):304-313.
  14. José Medina (2004). Wittgenstein's Social Naturalism: The Idea of Second Nature After the Philosophical Investigations. In Daniele Moyal-Sharrock (ed.), The Third Wittgenstein: The Post-Investigations Works. Ashgate
     
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  15.  44
    José Medina (2003). Wittgenstein and Nonsense: Psychologism, Kantianism, and the Habitus. International Journal of Philosophical Studies 11 (3):293 – 318.
    This paper is a critical examination of Wittgenstein's view of the limits of intelligibility. In it I criticize standard analytic readings of Wittgenstein as an advocate of transcendental or behaviourist theses in epistemology; and I propose an alternative interpretation of Wittgenstein's view as a social contextualism that transcends the false dichotomy between Kantianism and psychologism. I argue that this social contextualism is strikingly similar to the social account of epistemic practices developed by Pierre Bourdieu. Through a comparison between Wittgenstein's and (...)
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  16. David Wood & José Medina (eds.) (2005). Truth: Engagements Across Philosophical Traditions. Blackwell Pub..
    Setting the stage with a selection of readings from important nineteenth century philosophers, this reader on truth puts in conversation some of the main philosophical figures from the twentieth century in the analytic, continental, and pragmatist traditions. Focuses on the value or normativity of truth through exposing the dialogues between different schools of thought Features philosophical figures from the twentieth century in the analytic, continental, and pragmatist traditions Topics addressed include the normative relation between truth and subjectivity, consensus, art, testimony, (...)
     
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  17.  28
    Jose Medina (2004). In Defense of Pragmatic Contextualism: Wittgenstein and Dewey on Meaning and Agreement. Philosophical Forum 35 (3):341–369.
  18.  27
    José Medina (2004). The Meanings of Silence: Wittgensteinian Contextualism and Polyphony. Inquiry 47 (6):562 – 579.
    Radical feminists have argued that there are normative exclusions that have silenced certain voices and have rendered certain meanings unintelligible. Some Wittgensteinians (including some Wittgensteinian feminists) have argued that these radical feminists fall into a philosophical illusion by appealing to the notions of 'intelligible nonsense' and 'inexpressible meanings', an illusion that calls for philosophical therapy. In this paper I diagnose and criticize the therapeutic dilemma that results from this interpretation of Wittgenstein's contextualism. According to this dilemma, if something is meaningful, (...)
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  19.  63
    José Medina (2006). What's so Special About Self-Knowledge. Philosophical Studies 129 (3):575-603.
    This is a critical discussion of selected chapters of the first volume of Scott Soames's _Philosophical Analysis in the Twentieth Century. It is argued that this volume falls short of the minimal standards of scholarship appropriate to a work that advertises itself as a history, and, further, that Soames's frequent heuristic simplifications and distortions, since they are only sporadically identified as such, are more likely to confuse than to enlighten the student. These points are illustrated by reference to Soames's discussions (...)
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  20.  11
    José Medina (1996). What is «True» in Internal Realism?'. Enrahonar 25:69-90.
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  21.  43
    José Medina (2008). Whose Meanings?: Resignifying Voices and Their Social Locations. Journal of Speculative Philosophy 22 (2):pp. 92-105.
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  22.  34
    José Medina (2010). Wittgenstein as a Rebel: Dissidence and Contestation in Discursive Practices. International Journal of Philosophical Studies 18 (1):1 – 29.
    Through a new interpretation of Wittgenstein's rule-following discussions, this article defends a negotiating model of normativity according to which normative authority is always subject to contestation. To refute both individualism and collectivism, I supplement Wittgenstein's Private Language Argument with a Social Language Argument, showing that normativity cannot be monopolized either individually or socially (i.e. it cannot be privatized or collectivized). The negotiating view of normativity here developed lays the foundations of a politics of radical contestation which converges with Chantal Mouffe's (...)
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  23.  23
    José M. Medina (2009). James on Truth and Solidarity : The Epistemology of Diversity and the Politics of Specificity. In John J. Stuhr (ed.), 100 Years of Pragmatism: William James's Revolutionary Philosophy. Indiana University Press
  24.  9
    José Medina (2014). Response to Beth Sperry, Chris Lowry, and Gaile Pohlhaus. Social Philosophy Today 30:207-216.
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  25.  27
    José Medina (2008). Race and Epistemologies of Ignorance (Review). Journal of Speculative Philosophy 22 (4):pp. 313-316.
  26.  17
    Jose Medina (2004). Pragmatism and Ethnicity: Critique, Reconstruction, and the New Hispanic. Metaphilosophy 35 (1-2):115-146.
  27.  11
    José Médina (forthcoming). Le Temps Chez Hobbes. Les Etudes Philosophiques.
    L'analyse des rapports entre les concepts de temps et de mouvement dans la philosophie première de Hobbes permet de confirmer la dimension dynamique de son matérialisme qui ne prend sens qu'avec la théorie unifiée du conatus. Elle nous conduit aussi à reconsidérer le nominalisme radical qu'on lui attribue généralement, à partir d'une interrogation sur le statut de ce que Hobbes appelle la puissance imaginative. The analysis of the relations between the concepts of time and movement in Hobbes' first philosophy allows (...)
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  28.  8
    José Medina (2007). How to Undo Things with Words: Infelicitous Practices and Infelicitous Agents. Essays in Philosophy 8 (1):13.
    This paper offers a new interpretation of Austin that overcomes the Austin- Derrida debate by dissolving the dichotomy between construction and deconstruction and focusing on the notion of performative reconstruction. The essay also contains a discussion of the normative distinction between felicity and infelicity and how it affects the identity of speakers and agents. This discussion draws on recent Gender and Queer Theory and builds a bridge between the literature on identity and Speech Act Theory. The central argument in this (...)
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  29.  17
    Jose Medina (2003). Hispanic/Latino Identity: A Philosophical Perspective (Review). Journal of Speculative Philosophy 17 (2):139-141.
  30.  8
    José Medina (1985). Les mathématiques chez Spinoza et Hobbes. Revue Philosophique de la France Et de l'Etranger 175 (2):177 - 188.
  31.  19
    José Medina (2004). Introduction: Identity and Ethnicity. Journal of Speculative Philosophy 18 (2):93-98.
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  32.  6
    José Lasaga Medina (2004). Vasco de Quiroga. Revista Internacional de Filosofía Política 23:264-265.
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  33.  17
    José Medina (2003). Deflationism and the True Colours of Necessity in Wittgenstein's Tractatus. Dialectica 57 (4):357–385.
    This paper articulates a deflationary interpretation of the notions of meaning and necessity in Wittgenstein's Tractatus. This interpretation is developed through a new account of the socalled color‐exclusion problem and of why the formalism of the Tractatus fails to solve it. According to my analysis, this failure calls into question whether the limits of the sayable and the thinkable can be drawn from within language and thought by means of a purely formal logical analysis. I argue that the lesson to (...)
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  34.  9
    José Medina (2003). On Being “Other-Minded”. International Philosophical Quarterly 43 (4):463-475.
    This paper discusses fundamental presuppositions underlying our communicative and interpretative practices by exploring the question of whether there can be logical aliens, that is, beings whose actions and utterances are unintelligible to us. I offer a critique of the dominant view of intelligibility in analytic philosophy that denies the possibility of logical aliens on a priori grounds. My argument tries to show that this transcendental view, one that derives from Davidson’s philosophy, rests on cognitivist and objectivist biases that distort communication. (...)
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  35.  1
    José Medina (2013). Color Blindness, Meta-Ignorance, and the Racial Imagination. Critical Philosophy of Race 1 (1):38.
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  36. José Lasaga Medina (1996). Cultura y reflexión: en torno a'Meditaciones del Quijote'. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 22:77-82.
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  37. José Lasaga Medina (1996). Notas sobre la dimensión metafísica del pensamiento de Ortega. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 21:57-59.
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  38.  3
    José Medina (2013). Josep Corbí, Morality, Self‐Knowledge and Human Suffering (Routledge, London: 2012). Constellations 20 (4):630-632.
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  39. José Luis Rozalén Medina (1985). Filosofía y Juventud: Un Congreso para el futuro. Diálogo Filosófico 3:394-397.
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  40. José Luis Rozalén Medina (1985). Filosofía de verano (Aproximación a España). Diálogo Filosófico 3:318-323.
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  41.  1
    Jose Medina (2008). Women as Weapons of War: Iraq, Sex, and the Media. Kelly Oliver. New York: Columbia University Press, 2007. 224 Pp. $26.50 Pbk. 978-0-231-14191-8. [REVIEW] Journal of Speculative Philosophy 22 (4).
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  42. José Lasaga Medina (2007). Hannah Arendt O el valor de pensar. Una introducción a su obra. Investigaciones Fenomenológicas: Anuario de la Sociedad Española de Fenomenología 5:4.
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  43. Bernard de Castera, José Medina, Claude Morali & André Senik (1985). Recueil de philosophie comparée. Revue Philosophique de la France Et de l'Etranger 175 (1):78-79.
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  44. Beatriz Macías Gómez Estern, Josué García Amián & José Antonio Sánchez Medina (2008). Cultural Identity and Emigration. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press
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  45. Ian James Kidd, José Medina & Gaile Pohlhaus (eds.) (2017). The Routledge Handbook of Epistemic Injustice. Routledge.
    Epistemic injustice is one of the most important and ground-breaking subjects to have emerged in philosophy in recent years. By examining the way injustice can occur to individuals when they are undermined or not ‘heard’ on account of their gender, race or age, and the injustices that can occur to individuals or groups because a society lacks an entire concept, such as sexual harassment, epistemic injustice draws attention to the fundamental links between knowledge, ethics and power. The Routledge Handbook of (...)
     
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  46. Ian James Kidd, José Medina & Pohlhaus Jr (eds.) (2017). The Routledge Handbook of Epistemic Injustice. Routledge.
    Epistemic injustice is one of the most important and ground-breaking subjects to have emerged in philosophy in recent years. By examining the way injustice can occur to individuals when they are undermined or not ‘heard’ on account of their gender, race or age, and the injustices that can occur to individuals or groups because a society lacks an entire concept, such as sexual harassment, epistemic injustice draws attention to the fundamental links between knowledge, ethics and power. The Routledge Handbook of (...)
     
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  47. José Médina, Claude Morali & André Sénik (1987). La philosophie comme débat entre les textes. Tijdschrift Voor Filosofie 49 (1):124-124.
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  48. José Luis Rozalén Medina (1987). Alain Guy, "Honoris Causa" Por Salamanca. Diálogo Filosófico 8:208-212.
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  49. José Luis Rozalén Medina (1988). Congreso sobre "Perspectivas actuales de la Didáctica de la Filosofía". Madrid, 16-18 de septiembre de 1987. Diálogo Filosófico 10:105-110.
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  50. José Medina (2007). Don Quijote, Unamuno, Ortega y la educación de nuestro pueblo. Estudios Filosóficos 56:535-550.
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