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Gaile Pohlhaus [15]Gaile Pohlhaus Jr [2]Gaile Margaret Pohlhaus [1]
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Gaile Pohlhaus
Miami University, Ohio
  1. Relational Knowing and Epistemic Injustice: Toward a Theory of Willful Hermeneutical Ignorance.Gaile Pohlhaus - 2012 - Hypatia 27 (4):715-735.
    I distinguish between two senses in which feminists have argued that the knower is social: 1. situated or socially positioned and 2. interdependent. I argue that these two aspects of the knower work in cooperation with each other in a way that can produce willful hermeneutical ignorance, a type of epistemic injustice absent from Miranda Fricker's Epistemic Injustice. Analyzing the limitations of Fricker's analysis of the trial of Tom Robinson in Harper Lee's To Kill a Mockingbird with attention to the (...)
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  2. Discerning the Primary Epistemic Harm in Cases of Testimonial Injustice.Gaile Pohlhaus Jr - 2014 - Social Epistemology 28 (2):99-114.
  3. The Routledge Handbook of Epistemic Injustice.Ian James Kidd, José Medina & Gaile Pohlhaus (eds.) - 2017 - Routledge.
    In the era of information and communication, issues of misinformation and miscommunication are more pressing than ever. _Epistemic injustice - _one of the most important and ground-breaking subjects to have emerged in philosophy in recent years - refers to those forms of unfair treatment that relate to issues of knowledge, understanding, and participation in communicative practices. The Routledge Handbook of Epistemic Injustice is an outstanding reference source to the key topics, problems and debates in this exciting subject. The first collection (...)
     
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  4.  38
    Different Voices, Perfect Storms, and Asking Grandma What She Thinks: Situating Experimental Philosophy in Relation to Feminist Philosophy.Gaile Pohlhaus - 2015 - Feminist Philosophy Quarterly 1 (1):1-24.
    At first glance it might appear that experimental philosophers and feminist philosophers would make good allies. Nonetheless, experimental philosophy has received criticism from feminist fronts, both for its methodology and for some of its guiding assumptions. Adding to this critical literature, I raise questions concerning the ways in which “differences” in intuitions are employed in experimental philosophy. Specifically, I distinguish between two ways in which differences in intuitions might play a role in philosophical practice, one which puts an end to (...)
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  5. Knowing Communities: An Investigation of Harding's Standpoint Epistemology.Gaile Pohlhaus - 2002 - Social Epistemology 16 (3):283 – 293.
  6. Varieties of Epistemic Injustice.Gaile Pohlhaus - 2017 - In Ian James Kidd, Gaile Pohlhaus & José Médina Médina (eds.), The Routledge Handbook of Epistemic Injustice.
  7. Wrongful Requests and Strategic Refusals to Understand.Gaile Pohlhaus - 2011 - In Feminist Epistemology and Philosophy of Science: Power in Knowledge.
    In The Alchemy of Race and Rights Patricia Williams notes that when people of color are asked to understand such practices as racial profiling by putting themselves in the shoes of white people, they are, in effect, being asked to, ‘look into the mirror of frightened white faces for the reality of their undesirability’ (1992, 46). While we often see understanding another as ethically and epistemically virtuous, in this paper I argue that it is wrong in some cases to ask (...)
     
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  8.  18
    Propaganda, Inequality, and Epistemic Movement.Gaile Pohlhaus - 2016 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 31 (3):345-356.
    I analyze Jason Stanley’s model for how propaganda works, paying close attention to Stanley’s own rhetoric. I argue that Stanley’s language be supplemented with a vocabulary that helps us to attend to what sorts of things move democratic knowers, what sorts of things do not, and why. In addition, I argue that the reasonableness necessary for considering the views of others within democratic deliberation ought to be understood, not as an empathic, but as an interactive capacity. Finally, I critique some (...)
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  9.  52
    Using Wittgenstein Critically.Gaile Pohlhaus & John R. Wright - 2002 - Political Theory 30 (6):800-827.
  10.  71
    Knowing (with) Others.Gaile Pohlhaus - 2006 - Social Philosophy Today 22:187-198.
    Feminist epistemologists and feminist philosophers of science have argued that our efforts to know the world are always situated, accompanied by such things as desires, beliefs, and interests that guide and shape what it is we discover and perhaps even what we can know. If this is the case, how is one to be receptive to that which is outside of the purview of one’s current understanding of the world? Some feminists have argued that in order to know more effectively (...)
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  11.  42
    Family Bonds: Genealogies of Race and Gender, by Ellen Feder. [REVIEW]Gaile Pohlhaus - 2008 - Teaching Philosophy 31 (2):185-187.
  12.  3
    Using Wittgenstein Critically: A Political Approach to Philosophy.Gaile Pohlhaus & John Wright - 2002 - Philosophy Today 30 (6):800-827.
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  13.  53
    Resistance and Epistemology.Gaile Pohlhaus - 2014 - Social Philosophy Today 30:187-195.
  14.  15
    Resistance and Epistemology: A Response to José Medina’s The Epistemology of Resistance.Gaile Pohlhaus Jr - 2014 - Social Philosophy Today 30:187-195.
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  15.  46
    Diversity and Communication in Feminist Theory.Gaile Pohlhaus - 2001 - Social Philosophy Today 17:153-162.
    When diversity figures in ways that insulate women's differences from one another rather than theorizing about them together, it is difficult to see how interactionamong women that recognizes their differences is possible. In turn, the possibility of communication may seem inordinately difficult when taking place among diverse groups about their differences. While not denying these difficulties, I want to avoid approaches and practices that may draw us into a stalemate in considering possibilities for communication. In the following, I bring together (...)
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  16.  9
    Diversity and Communication in Feminist Theory.Gaile Pohlhaus - 2001 - Social Philosophy Today 17:153-162.
    When diversity ligures in ways that insulate women's differences from one another rather than theorizing about them together, it is difficult to see how interactionamong women that recognizes their differences is possible. In turn, the possibility of communication may seen inordinately difficult when taking place among diverse groups about their differences. While not denying these difficulties, I want to avoid approaches and practices that may draw us into a stalemate in considering possibilities for communication. In the following, I bring together (...)
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  17.  5
    Knowing Others.Gaile Pohlhaus - 2006 - Social Philosophy Today 22:187-198.
    Feminist epistemologists and feminist philosophers of science have argued that our efforts to know the world are always situated, accompanied by such things as desires, beliefs, and interests that guide and shape what it is we discover and perhaps even what we can know. If this is the case, how is one to be receptive to that which is outside of the purview of one’s current understanding of the world? Some feminists have argued that in order to know more effectively (...)
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