Taboo, hermeneutical injustice, and expressively free environments
Episteme 13 (2) (2016)
Abstract
In this paper I draw attention to a shortcoming in Miranda Fricker's 2007 account of hermeneutical injustice: that the only hermeneutical resource she acknowledges is a shared conceptual framework. Consequently, Fricker creates the impression that hermeneutical injustice manifests itself almost exclusively in the form of a conceptual lacuna. Considering the negative hermeneutical impact of certain societal taboos, however, suggests that there can be cases of hermeneutical injustice even when an agent's conceptual repertoire is perfectly adequate. I argue that this observation highlights the need to expand Fricker's account to accommodate a wider range of hermeneutical resources and, in turn, a broader taxonomy of hermeneutical injustice. Specifically, my central case of a societal taboo presses the need to recognize as a valuable hermeneutical resource an expressively free environment, in which individuals can put their conceptual-interpretative resources to good hermeneutical effect.Author's Profile
DOI
10.1017/epi.2015.35
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Citations of this work
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Varieties of Hermeneutical Injustice: A Blueprint.Hilkje Haenel & Christine Bratu - 2021 - Moral Philosophy and Politics 8 (2):331-350.
Epistemic Injustice and the Attention Economy.Leonie Smith & Alfred Archer - 2020 - Ethical Theory and Moral Practice 23 (5):777-795.
On the Virtue of Epistemic Justice and the Vice of Epistemic Injustice.Alkis Kotsonis - 2022 - Episteme:1-13.
Harms and Wrongs in Epistemic Practice.Simon Barker, Charlie Crerar & Trystan S. Goetze - 2018 - Royal Institute of Philosophy Supplement 84:1-21.
References found in this work
Epistemic Justice as a Virtue of Social Institutions.Elizabeth Anderson - 2012 - Social Epistemology 26 (2):163-173.
Epistemic justice as a condition of political freedom?Miranda Fricker - 2013 - Synthese 190 (7):1317-1332.
New Blood: Third-Wave Feminism and the Politics of Menstruation.[author unknown] - 2010