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  1. Search Engines, White Ignorance, and the Social Epistemology of Technology.Joshua Habgood-Coote - manuscript
    How should we think about the ways search engines can go wrong? Following the publication of Safiya Noble’s Algorithms of Oppression (Noble 2018), a view has emerged that racist, sexist, and other problematic results should be thought of as indicative of algorithmic bias. In this paper, I offer an alternative angle on these results, building on Noble’s suggestion that search engines are complicit in a racial contract (Mills 1990). I argue that racist and sexist results should be thought of as (...)
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  2. Epistemic Injustice in Sexual Assault Trials.Emily Tilton - manuscript
    Those who commit sexual assault are rarely brought to justice: for every 1000 rapes, only seven will result in a felony conviction. There are numerous factors that contribute to the fact that sexual assault goes largely unpunished, and legal reform alone is not a sufficient solution—but it is an important part of the solution. In this paper, I develop an account of the epistemic injustice that rape victims face in criminal trials, and I argue that this, at least in part, (...)
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  3. “Do Your Own Research”.Nathan Ballantyne, Jared B. Celniker & David Dunning - forthcoming - Social Epistemology.
    This article evaluates an emerging element in popular debate and inquiry: DYOR. (Haven’t heard of the acronym? Then Do Your Own Research.) The slogan is flexible and versatile. It is used frequently on social media platforms about topics from medical science to financial investing to conspiracy theories. Using conceptual and empirical resources drawn from philosophy and psychology, we examine key questions about the slogan’s operation in human cognition and epistemic culture.
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  4. Cis Feminist Moves to Innocence.Nora Berenstain - forthcoming - Hypatia.
    Cis moves to innocence are rhetorical moves by which cisgender feminists falsely position their failure to engage with structures of transmisogyny as epistemically and morally virtuous. The notion derives from Tuck and Yang’s (2012) concept of settler moves to innocence and Mawhinney’s (1998) concept of white moves to innocence. This piece considers the case study of Manne’s (2017) work, in which she purports to offer a unified account of misogyny while explicitly refusing to consider transmisogyny. The justification she provides is (...)
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  5. Content Focused Epistemic Injustice.Robin Dembroff & Dennis Whitcomb - forthcoming - Oxford Studies in Epistemology.
    There has been extensive discussion of testimonial epistemic injustice, the phenomenon whereby a speaker’s testimony is rejected due to prejudice regarding who they are. But people also have their testimony rejected or preempted due to prejudice regarding what they communicate. Here, the injustice is content focused. We describe several cases of content focused injustice, and we theoretically interrogate those cases by building up a general framework through which to understand them as a genuine form of epistemic injustice that stands in (...)
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  6. The Banality of Vice.Georgi Gardiner - forthcoming - In Alfano Mark, Colin Klein & Jeroen De Ridder (eds.), Social Virtue Epistemology.
    Ian James Kidd investigates how social forces shape epistemic character. I outline his proposed 'critical character epistemology' and I critically assess his discussion of the roles of salience in sustaining epistemic vice. -/- I emphasise how patterns of salience affect how social position—race, gender, class, and so on—shapes epistemic character. I dispute Kidd’s claim that all epistemic vices are salient. Instead, I argue, epistemic vice is camouflaged by ubiquity. Similarly, I dispute his claim that ‘normed-vices’ are particularly salient. -/- .
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  7. Epistemic Courage and the Harms of Epistemic Life.Ian James Kidd - forthcoming - In Heather Battaly (ed.), The Routledge Handbook to Virtue Epistemology. New York: Routledge. pp. 244-255.
    Since subjection to harm is an intrinsic feature of our social and epistemic lives, there is a perpetual need for individual and collective agents with the virtue of epistemic courage. In this chapter, I survey some of the main issues germane to this virtue, such as the nature of courage and of harm, the range of epistemic activities that can manifest courage, and the status of epistemic courage as a collective and as a professional virtue.
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  8. What is White Ignorance?Annette Martín - forthcoming - The Philosophical Quarterly.
    In this paper, I identify a theoretical and political role for ‘white ignorance’, present three alternative accounts of white ignorance, and assess how well each fulfils this role. On the Willful Ignorance View, white ignorance refers to white individuals’ willful ignorance about racial injustice. On the Cognitivist View, white ignorance refers to ignorance resulting from social practices that distribute faulty cognitive resources. On the Structuralist View, white ignorance refers to ignorance that (1) results as part of a social process that (...)
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  9. Rape Myths, Catastrophe, and Credibility.Emily C. R. Tilton - forthcoming - Episteme:1-17.
    There is an undeniable tendency to dismiss women’s sexual assault allegations out of hand. However, this tendency is not monolithic—allegations that black men have raped white women are often met with deadly seriousness. I argue that contemporary rape culture is characterized by the interplay between rape myths that minimize rape, and myths that catastrophize rape. Together, these two sets of rape myths distort the epistemic resources that people use when assessing rape allegations. These distortions result in the unjust exoneration of (...)
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  10. Knowing Disability, Differently.Shelley Tremain - forthcoming - In Ian James Kidd, Jose Medina & Pohlhaus Jr (eds.), Routledge Handbook of Epistemic Injustice. Routledge.
  11. Mills's account of white ignorance: Structural or non-structural?Zara Bain - 2023 - Theory and Research in Education 21 (1):18-32.
    Recent philosophical secondary literature on white ignorance – a concept most famously developed by the late philosopher Charles W. Mills – suggests that white ignorance is, one way or another, a non-structural phenomenon. I analyse two such readings, the agential view and the cognitivist view. I argue that they misinterpret Mills’ work by (among other things) committing a kind of structural erasure, and one which implies that Mills’ account cannot capture, for example, cases where white ignorance (and white racial domination) (...)
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  12. Who Should We Be Online? A Social Epistemology for the Internet.Karen Frost-Arnold - 2023 - New York: Oxford University Press.
    From social media to search engines to Wikipedia, the internet is thoroughly embedded in how we produce, locate, and share knowledge around the world. Who Should We Be Online? provides an account of online knowledge that takes seriously the role of sexist, racist, transphobic, colonial, and capitalist forms of oppression. Frost-Arnold argues against analyzing internet users as a collection of identical generic people with smartphones. The novel epistemology developed in this book recognizes that we are differently embodied beings interacting within (...)
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  13. Risk aversion and elite‐group ignorance.David Kinney & Liam Kofi Bright - 2023 - Philosophy and Phenomenological Research 106 (1):35-57.
    Critical race theorists and standpoint epistemologists argue that agents who are members of dominant social groups are often in a state of ignorance about the extent of their social dominance, where this ignorance is explained by these agents' membership in a socially dominant group (e.g., Mills 2007). To illustrate this claim bluntly, it is argued: 1) that many white men do not know the extent of their social dominance, 2) that they remain ignorant as to the extent of their dominant (...)
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  14. Risk, Rationality and (Information) Resistance: De-rationalizing Elite-group Ignorance.Xin Hui Yong - 2023 - Erkenntnis:1-17.
    There has been a movement aiming to teach agents about their privilege by making the information about their privilege as costless as possible. However, some argue that in risk-sensitive frameworks, such as Lara Buchak’s (2013), it can be rational for privileged agents to shield themselves from learning about their privilege, even if the information is costless and relevant. This threatens the efficacy of these information-access efforts in alleviating the problem of elite-group ignorance. In response, I show that even within the (...)
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  15. On the Relation Between Ignorance and Epistemic Injustice: An ignorance-first analysis.Zara Bain - 2022 - In Linsey McGoey & Matthias Gross (eds.), Routledge International Handbook of Ignorance Studies. London, UK: Routledge. pp. 47-60.
    What is the relation between ignorance and epistemic injustice, i.e. that body of work in philosophical social epistemology that is said to identify cases where people are harmed in virtue of their status as knowers? That there is some relation between these two concepts and the phenomena they pick out has been affirmed from the perspective of epistemic injustice (Fricker 2016; Fricker and Jenkins 2017). I offer an alternative account of this relation which begins from the perspective of what philosophers (...)
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  16. Epistemic Oppression, Resistance, and Resurgence.Nora Berenstain, Kristie Dotson, Julieta Paredes, Elena Ruíz & Noenoe K. Silva - 2022 - Contemporary Political Theory 21 (2):283-314.
    Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...)
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  17. Imposing Values and Enforcing Gender through Knowledge: Epistemic Oppression with the Morning-after Pill's Drug Label.Christopher ChoGlueck - 2022 - Hypatia 37 (2):315-342.
    Among feminist philosophers, there are two lines of argument that sexist values are illegitimate in science, focusing on epistemic or ethical problems. This article supports a third framework, elucidating how value-laden science can enable epistemic oppression. My analysis demonstrates how purported knowledge laden with sexist values can compromise epistemic autonomy and contribute to paternalism and misogyny. I exemplify these epistemic wrongs with a case study of the morning-after pill during its 2006 switch to over-the-counter availability and its new drug label (...)
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  18. Een fenomenologie van het habituele en actieve karakter van onwetendheid.Hanne Jacobs - 2022 - Algemeen Nederlands Tijdschrift Voor Wijsbegeerte Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 114 (3):317-335.
    [Title: A phenomenological account of the habitual and active character of ignorance] -/- A number of critical social epistemologists have argued that a form of ignorance makes up the epistemic dimension of existing relations of oppression based on racial and/or gender identity. Recent phenomenological accounts of the habitual nature of perception can be understood as describing the bodily, tacit, and affective character of this form of ignorance. At the same time, as I aim to show in this article, more could (...)
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  19. A Critical Analysis of Alexis Alleyne-Caputo’s Photography.Matt LaVine - 2022 - Sugarcane Magazine.
    Alexis Alleyne-Caputo has a vision of what’s possible that we badly need in our white supremacist, patriarchal, capitalistic, colonial world. Brought together by years of lived experience and work as an interdisciplinary artist, anthropologist, educator, and researcher—it’s a vision of resistance, a vision of light, a vision of empowerment, a vision of collective consciousness. Hers is a way of focusing—an awareness—a recognition of possibilities for minds, bodies, and hearts to come together in new and uplifting ways that goes beyond the (...)
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  20. Where the Hell have Us White Philosophers Been? The Need for Peace, Love, and Racial Justice in Philosophy.Matt LaVine - 2022 - Blog of the American Philosophical Association.
  21. Ignorance in Plato’s Protagoras.Wenjin Liu - 2022 - Phronesis 67 (3):309-337.
    Ignorance is commonly assumed to be a lack of knowledge in Plato’s Socratic dialogues. I challenge that assumption. In the Protagoras, ignorance is conceived to be a substantive, structural psychic flaw—the soul’s domination by inferior elements that are by nature fit to be ruled. Ignorant people are characterized by both false beliefs about evaluative matters in specific situations and an enduring deception about their own psychic conditions. On my interpretation, akrasia, moral vices, and epistemic vices are products or forms of (...)
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  22. Why didn't you scream? Epistemic injustices of sexism, misogyny and rape myths.Alison MacKenzie - 2022 - Journal of Philosophy of Education 56 (5):787-801.
    In this paper, I discuss rape myths and mythologies, their negative effects on rape and sexual assault complainants, and how they prejudicially construct women qua women. The backdrop for the analysis is the Belfast Rugby Rape Trial, which took place in 2018. Four men, two of whom were well-known rugby players, were acquitted of rape and sexual assault in a nine-week criminal trial that dominated local, national and international attention. The acquittal resulted in ‘I Believe Her’ rallies and protests across (...)
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  23. The IRR as False Witness.Phila M. Msimang - 2022 - Theoria: A Journal of Social and Political Theory 69 (172):1-31.
    Historically, the South African Institute of Race Relations (IRR) has been viewed as a reliable source of information given its near century-long work of compiling statistics and reports about race relations and the social conditions affecting different race groups in South Africa. I make the case that the IRR should not be considered a reliable source of information about race groups and their social conditions in contemporary South Africa because of how the IRR misrepresents the views of ordinary South Africans (...)
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  24. When Do Non-Epistemic Values Play an Epistemically Illegitimate Role in Science? How to Solve One Half of the New Demarcation Problem.Alexander Reutlinger - 2022 - Studies in the History and Philosophy of Science 92:152-161.
    Solving the “new demarcation problem” requires a distinction between epistemically legitimate and illegitimate roles for non-epistemic values in science. This paper addresses one ‘half’ (i.e. a sub-problem) of the new demarcation problem articulated by the Gretchenfrage: What makes the role of a non-epistemic value in science epistemically illegitimate? I will argue for the Explaining Epistemic Errors (EEE) account, according to which the epistemically illegitimate role of a non-epistemic value is defined via an explanatory claim: the fact that an epistemic agent (...)
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  25. Que doivent faire les blancs ?Jules Salomone - 2022 - In “Qualifier le racisme : controverses et reconnaissance du fait racial,” special issue, Mouvements. Paris, France: pp. 189-202.
  26. Genocide Denial as Testimonial Oppression.Melanie Altanian - 2021 - Social Epistemology 35 (2):133-146.
    This article offers an argument of genocide denial as an injustice perpetrated not only against direct victims and survivors of genocide, but also against future members of the victim group. In particular, I argue that in cases of persistent and systematic denial, i.e. denialism, it perpetrates an epistemic injustice against them: testimonial oppression. First, I offer an account of testimonial oppression and introduce Kristie Dotson’s notion of testimonial smothering as one form of testimonial oppression, a mechanism of coerced silencing particularly (...)
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  27. Remembrance and Denial of Genocide: On the Interrelations of Testimonial and Hermeneutical Injustice.Melanie Altanian - 2021 - International Journal of Philosophical Studies 29 (4):595-612.
    Genocide remembrance is a complex epistemological/ethical achievement, whereby survivors and descendants give meaning to the past in the quest for both personal-historical and social-historical truth. This paper offers an argument of epistemic injustice specifically as it occurs in relation to practices of (individual and collective) genocide remembrance. In particular, I argue that under conditions of genocide denialism, understood as collective genocide misremembrance and memory distortion, genocide survivors and descendants are confronted with hermeneutical oppression. Drawing on Sue Campbell’s relational, reconstructive account (...)
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  28. A Very British Domination Contract? Charles W. Mills's Theoretical Framework and Understanding Social Justice in Britain.Zara Bain - 2021 - In Daniel Newman & Faith Gordon (eds.), Leading Works in Law and Social Justice. London:
    Chapter 3 looks at the work of Charles Mills, taking in a range of his scholarship including his most famous work – The Racial Contract – and his latest work, Black Rights, White Wrongs. Zara Bain applies Mills to consider how social justice applies in the UK. She looks at the interactions and co-constitutions of racism, classism, and ableism, and the role they play in the production of poverty. The chapter argues that Mills offers us a non-ideal contractarian analysis that (...)
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  29. Mestizaje as an Epistemology of Ignorance: the Case of the Mexican Genome Diversity Project.Sergio A. Gallegos-Ordorica - 2021 - In Heidi Grasswick & Nancy McHugh (eds.), Making the Case: Feminist and Critical Race Philosophers Engage Case Studies. SUNY Press. pp. 269-292.
  30. What is White Ignorance?Annette Martín - 2021 - Philosophical Quarterly 71 (4):pqaa073.
    In this paper, I identify a theoretical and political role for ‘white ignorance’, present three alternative accounts of white ignorance, and assess how well each fulfils this role. On the Willful Ignorance View, white ignorance refers to white individuals’ willful ignorance about racial injustice. On the Cognitivist View, white ignorance refers to ignorance resulting from social practices that distribute faulty cognitive resources. On the Structuralist View, white ignorance refers to ignorance that results as part of a social process that systematically (...)
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  31. The key to the solution of the world crisis we face.Nicholas Maxwell - 2021 - Human Affairs 31 (1):21-39.
    Humanity faces two fundamental problems of learning: learning about the universe, and learning to become civilized. We have solved the first problem, but not the second one, and that puts us in a situation of great danger. Almost all of our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to this is to learn from our solution to the first problem how to solve the second one. (...)
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  32. Active Ignorance, Antiracism, and the Psychology of White Shame.Eliana Peck - 2021 - Critical Philosophy of Race 9 (2):342-368.
    Active white ignorance is accompanied by an epistemic and affective insensitivity that allows American white people to avoid the negative affect that might typically accompany harmdoing. Resisting active ignorance about racism and white supremacy, therefore, often gives rise to shame. Yet, thinkers have debated the value of shame for white people’s antiracism. This article asserts that shame is an appropriate response for white people recognizing our culpability for and complicity in racist injustices and violence. However, the article exposes problems with (...)
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  33. Lucky Ignorance, Modality and Lack of Knowledge.Oscar A. Piedrahita - 2021 - Pacific Philosophical Quarterly (3).
    I argue against the Standard View of ignorance, according to which ignorance is defined as equivalent to lack of knowledge, that cases of environmental epistemic luck, though entailing lack of knowledge, do not necessarily entail ignorance. In support of my argument, I contend that in cases of environmental luck an agent retains what I call epistemic access to the relevant fact by successfully exercising her epistemic agency and that ignorance and non-ignorance, contrary to what the Standard View predicts, are not (...)
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  34. The Message in the Microaggression: Epistemic Oppression at the Intersection of Disability and Race.Zara Bain & Jeanine Weekes Schroer - 2020 - In Jeanine Weekes Schroer & Lauren Freeman (eds.), Microaggressions and Philosophy. New York:
    This chapter articulates how people understand “microaggression” and offers a clarifying augmentation of that account. It attempts to define disability, and then talk through how analysis connects with the very few discussions of microaggressions within the context of disability. The chapter introduces the case of “Disabled But Not Really.” It leverages previous analysis to show how microaggressions’ mixed legibility is crucial to their role in maintaining an epistemology that polices disability in general and disabled people in particular. The chapter discusses (...)
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  35. Implicit Bias, (Global) White Ignorance, and Bad Faith: The Problem of Whiteness and Anti‐black Racism.Gabriella Beckles-Raymond - 2020 - Journal of Applied Philosophy 37 (2):169-189.
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  36. White Feminist Gaslighting.Nora Berenstain - 2020 - Hypatia 35 (4):733-758.
    Structural gaslighting arises when conceptual work functions to obscure the non-accidental connections between structures of oppression and the patterns of harm they produce and license. This paper examines the role that structural gaslighting plays in white feminist methodology and epistemology using Fricker’s (2007) discussion of hermeneutical injustice as an illustration. Fricker’s work produces structural gaslighting through several methods: i) the outright denial of the role that structural oppression plays in producing interpretive harm, ii) the use of single-axis conceptual resources to (...)
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  37. ‘Civility’ and the Civilizing Project.Nora Berenstain - 2020 - Philosophical Papers 49 (2):305-337.
    Calls for civility have been on the rise recently, as have presumptions that civility is both an academic virtue and a prerequisite for rational engagement and discussion among those who disagree. One imperative of epistemic decolonization is to unmask the ways that familiar conceptual resources are produced within and function to uphold a settler colonial epistemological framework. I argue that rhetorical deployments of ‘civility’ uphold settler colonialism by obscuring the systematic production of state violence against marginalized populations and Indigenous peoples, (...)
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  38. Patriotism and Character: Some Aristotelian Observations.Noell Birondo - 2020 - In Mitja Sardoč (ed.), Handbook of Patriotism. Cham: Springer.
    This chapter defends an Aristotelian account of patriotism that differs from, and improves upon, the ‘extreme’ account of Aristotelian patriotism defended by Alasdair MacIntyre in a famous lecture. The virtue of patriotism is modeled on Aristotle’s account of the virtue of friendship; and the resulting account of patriotism falls between MacIntyre’s extreme patriotism and Marcia Baron’s moderate patriotism. The chapter illustrates how this plausible Aristotelian account of patriotism can avoid the dilemma that Baron has pressed against MacIntyre’s extreme account. It (...)
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  39. The Virtues of Mestizaje: Lessons from Las Casas on Aztec Human Sacrifice.Noell Birondo - 2020 - APA Newsletter on Hispanic/Latino Issues in Philosophy 19 (2):2-8.
    Winner of the American Philosophical Association’s 2019 Essay Prize in Latin American Thought | Western imperialism has received many different types of moral-political justifications, but one of the most historically influential justifications appeals to an allegedly universal form of human nature. In the early modern period this traditional conception of human nature—based on a Western archetype, e.g. Spanish, Dutch, British, French, German—opens up a logical space for considering the inhabitants of previously unknown lands as having a ‘less-than-human’ nature. This appeal (...)
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  40. Gaslighting and Echoing, or Why Collective Epistemic Resistance is not a “Witch Hunt”.Gaile Pohlhaus - 2020 - Hypatia 35 (4):674-686.
    This essay reflects on some of the problems with characterizing collective epistemic resistance to oppression as “unthinking” or antithetical to reason by highlighting the epistemic labor involved in contending with and resisting epistemic oppression. To do so, I develop a structural notion of epistemic gaslighting in order to highlight structural features of contexts within which collective epistemic resistance to oppression occurs. I consider two different forms of epistemic echoing as modes of contending with and resisting epistemic oppression that are sometimes (...)
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  41. Ignorance, Arrogance, and Privilege: Vice Epistemology and the Epistemology of Ignorance.Alessandra Tanesini - 2020 - In Ian James Kidd, Heather Battaly & Quassim Cassam (eds.), Vice Epistemology: Theory and Practice. London: Routledge. pp. 53-68.
    At the start of the #metoo protests, many men professed genuine surprise about the prevalence of sexual harassment, whilst many women could not figure out how men could have been so ignorant. Black people have long observed that a similar apparent commitment to ignorance about race is widespread among whites. In a blog post originally written in 2004, the British journalist, Reni EddoLodge, reported that she had given up talking about race to white people because the majority simply refuse to (...)
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  42. The Justification Thesis: A Theory of Culpable Ignorance.Nathan Biebel - 2019 - Dissertation, Tulane University
    This dissertation examines the relationship between ignorance and responsibility. Ignorance is often treated as an excuse, but there are times when ignorance does not excuse. Ignorance that does not excuse is usually known as culpable ignorance. Since ignorance is largely an epistemological concept, the difference between culpable and exculpating ignorance suggests a connection between epistemology and theories of responsibility that has gone relatively unexplored. The following work explores this connection and argues that incorporating epistemological theories will help provide a robust (...)
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  43. Multicultural Literacy, Epistemic Injustice, and White Ignorance.Amandine Catala - 2019 - Feminist Philosophy Quarterly 5 (2):1-24.
    The traditional blackface character Black Pete has been at the center of an intense controversy in the Netherlands, with most black citizens denouncing the tradition as racist and most white citizens endorsing it as harmless fun. I analyze the controversy as an utter failure, on the part of white citizens, of what Alison Jaggar has called multicultural literacy. This article aims to identify both the causes of this failure of multicultural literacy and the conditions required for multicultural literacy to be (...)
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  44. Date Rape: The Intractability of Hermeneutical Injustice.Debra L. Jackson - 2019 - In Wanda Teays (ed.), Analyzing Violence Against Women. New York: Springer. pp. 39-50.
    Social epistemologists use the term hermeneutical injustice to refer to a form of epistemic injustice in which a structural prejudice in the economy of collective interpretive resources results in a person’s inability to understand his/her/their own social experience. This essay argues that the phenomenon of unacknowledged date rapes, that is, when a person experiences sexual assault yet does not conceptualize him/her/their self as a rape victim, should be regarded as a form of hermeneutical injustice. The fact that the concept of (...)
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  45. White Delusion and Avidyā: A Buddhist Approach to Understanding and Deconstructing White Ignorance.Emily McRae - 2019 - In Buddhism and Whiteness: Critical Reflections.
    In Buddhist contexts, avidyā refers not only to a lack of knowledge but also (and primarily) to an active misapprehension of reality, a warped projection onto reality that reinforces our own dysfunction and vice. Ignorance is rarely innocent; it is not an isolated phenomenon of just-not-happening-to-know-something. It is maintained and reinforced through personal and social habits, including practices of personal and collective false projection, strategic ignoring, and convenient “forgetting.” This view of avidyā has striking similarities to philosophical analyses of white (...)
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  46. Resolving the Tensions Between White People's Active Investment in Racial Inequality and White Ignorance: A Response to Marzia Milazzo.Robyn Moore - 2019 - Journal of Applied Philosophy 36 (2):257-267.
    This article responds to Marzia Milazzo's article ‘On white ignorance, white shame, and other pitfalls in critical philosophy of race’, in which Milazzo argues that the concepts white shame, white guilt, white privilege, white habits, white invisibility and white ignorance are pitfalls in the process of decolonisation. Milazzo contends that the way these concepts are theorised in much critical philosophy of race minimises white people's active interest in reproducing the racial status quo. While I agree with Milazzo's critique of white (...)
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  47. ‘Good in the Hood’ or ‘Burn It Down’? Reconciling Black Presence in the Academy.Bryan Mukandi & Chelsea Bond - 2019 - Journal of Intercultural Studies 40 (2): 254-268.
    This paper provides a phenomenological analysis of the navigation of academia as experienced by two Black scholars, situated in dissimilar disciplinary and cultural traditions and origins. What is shared is an interest in the academic space that exists within which Black scholars may freely roam, and the structure and function of the boundaries that are present. The policing of Black thought and Black emotion within those boundaries, the violence with which the boundaries are enforced, and the strategies and rationales employed (...)
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  48. Overcoming Epistemic Injustice: Social and Psychological Perspectives.Benjamin R. Sherman & Stacey Goguen (eds.) - 2019 - London: Rowman & Littlefield International.
    The papers collected in this book share a common motivation: All respond to certain kinds of injustice that unfairly and unreasonably prevent the insights and intellectual abilities of vulnerable and stigmatized groups from being given their due recognition. Most people are opposed to injustice in principle, and do not want to have mistaken views about others. But research in the social sciences reveals a disturbing truth: Even people who intend to be fair-minded and unprejudiced are influenced by unconscious biases and (...)
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  49. Agential insensitivity and socially supported ignorance.Lauren Woomer - 2019 - Episteme 16 (1):73-91.
    In this paper, I identify a form of epistemic insensitivity that occurs when someone fails to make proper use of the epistemic tools at their disposal in order to bring their beliefs in line with epistemically relevant evidence that is available to them. I call this kind of insensitivity agential insensitivity because it stems from the epistemic behavior of an individual agent. Agential insensitivity can manifest as a failure to either attend to relevant and available evidence, or appropriately interpret evidence (...)
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  50. Remediating Campus Climate: Implicit Bias Training is Not Enough.Barbara Applebaum - 2018 - Studies in Philosophy and Education 38 (2):129-141.
    A common remedial response to a culture of racism, sexism, homophobia and other forms of oppression on college campuses has been to institute mandatory implicit bias training for faculty, staff and students. A critical component of such training is the identification of unconscious prejudices in the minds of individuals that impact behavior. In this paper, I critically examine the rush to rely on implicit bias training as a panacea for institutional culture change. Implicit bias training and the notion of implicit (...)
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