54 found
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  1. Epistemic injustice: power and the ethics of knowing.Miranda Fricker - 2007 - New York: Oxford University Press.
  2. What's the Point of Blame? A Paradigm Based Explanation.Miranda Fricker - 2014 - Noûs 50 (1):165-183.
    When we hope to explain and perhaps vindicate a practice that is internally diverse, philosophy faces a methodological challenge. Such subject matters are likely to have explanatorily basic features that are not necessary conditions. This prompts a move away from analysis to some other kind of philosophical explanation. This paper proposes a paradigm based explanation of one such subject matter: blame. First, a paradigm form of blame is identified—‘Communicative Blame’—where this is understood as a candidate for an explanatorily basic form (...)
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  3. Epistemic justice as a condition of political freedom?Miranda Fricker - 2013 - Synthese 190 (7):1317-1332.
    I shall first briefly revisit the broad idea of ‘epistemic injustice’, explaining how it can take either distributive or discriminatory form, in order to put the concepts of ‘testimonial injustice’ and ‘hermeneutical injustice’ in place. In previous work I have explored how the wrong of both kinds of epistemic injustice has both an ethical and an epistemic significance—someone is wronged in their capacity as a knower. But my present aim is to show that this wrong can also have a political (...)
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  4. Forgiveness—An Ordered Pluralism.Miranda Fricker - 2019 - Australasian Philosophical Review 3 (3):241-260.
    There are two kinds of forgiveness that appear as radically different from one another: one presents forgiveness as essentially earned through remorseful apology; the other presents it as fundamentally non-earned—a gift. The first, which I label Moral Justice Forgiveness, adopts a stance of moral demand and conditionality; the second, which I label Gifted Forgiveness, adopts a stance of non-demand and un-conditionality. Each is real; yet how can two such different responses to wrongdoing be of one and the same kind? This (...)
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  5. Rational authority and social power: Towards a truly social epistemology.Miranda Fricker - 1998 - Proceedings of the Aristotelian Society 98 (2):159–177.
    This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...)
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  6. Group Testimony? The Making of A Collective Good Informant.Miranda Fricker - 2012 - Philosophy and Phenomenological Research 84 (2):249-276.
    We gain information from collective, often institutional bodies all the time—from the publications of committees, news teams, or research groups, from web sites such as Wikipedia, and so on—but do these bodies ever function as genuine group testifiers as opposed to mere group sources of information? In putting the question this way I invoke a distinction made, if briefly, by Edward Craig, which I believe to be of deep significance in thinking about the distinctiveness of the speech act of testimony. (...)
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  7. Epistemic injustice and a role for virtue in the politics of knowing.Miranda Fricker - 2003 - Metaphilosophy 34 (1/2):154-173.
    The dual aim of this article is to reveal and explain a certain phenomenon of epistemic injustice as manifested in testimonial practice, and to arrive at a characterisation of the anti–prejudicial intellectual virtue that is such as to counteract it. This sort of injustice occurs when prejudice on the part of the hearer leads to the speaker receiving less credibility than he or she deserves. It is suggested that where this phenomenon is systematic it constitutes an important form of oppression. (...)
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  8. Can There Be Institutional Virtues?Miranda Fricker - 2010 - Oxford Studies in Epistemology 3:235-252.
  9.  64
    The Epistemic Life of Groups: Essays in the Epistemology of Collectives.Michael Brady & Miranda Fricker (eds.) - 2016 - Oxford, United Kingdom: Oxford University Press UK.
    Groups engage in epistemic activity all the time--whether it be the active collective inquiry of scientific research groups or crime detection units, or the evidential deliberations of tribunals and juries, or the informational efforts of the voting population in general--and yet in philosophy there is still relatively little epistemology of groups to help explore these epistemic practices and their various dimensions of social and philosophical significance. The aim of this book is to address this lack, by presenting original essays in (...)
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  10. Replies to Alcoff, Goldberg, and Hookway on Epistemic Injustice.Miranda Fricker - 2010 - Episteme 7 (2):164-178.
    In this paper I respond to three commentaries on Epistemic Injustice: Power and the Ethics of Knowing. In response to Alcoff, I primarily defend my conception of how an individual hearer might develop virtues of epistemic justice. I do this partly by drawing on empirical social psychological evidence supporting the possibility of reflective self-regulation for prejudice in our judgements. I also emphasize the fact that individual virtue is only part of the solution – structural mechanisms also have an essential role (...)
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  11. Epistemic Oppression and Epistemic Privilege.Miranda Fricker - 1999 - Canadian Journal of Philosophy 29 (sup1):191-210.
    [T]he dominated live in a world structured by others for their purposes — purposes that at the very least are not our own and that are in various degrees inimical to our development and even existence.We are perhaps used to the idea that there are various species of oppression: political, economic, or sexual, for instance. But where there is the phenomenon that Nancy Hartsock picks out in saying that the world is “structured” by the powerful to the detriment of the (...)
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  12. Bernard Williams as a Philosopher of Ethical Freedom.Miranda Fricker - 2020 - Canadian Journal of Philosophy 50 (8):919-933.
    Interpreting Bernard Williams’s ethical philosophy is not easy. His style is deceptively conversational; apparently direct, yet argumentatively inexplicit and allusive. He is moreover committed to evading ready-made philosophical “-isms.” All this reinforces the already distinct impression that the structure of his philosophy is a web of interrelated commitments where none has unique priority. Against this impression, however, I will venture that the contours of his philosophy become clearest if one considers that there is a single, unchanging root conviction from which (...)
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  13. I—Miranda Fricker: The Relativism of Blame and Williams's Relativism of Distance.Miranda Fricker - 2010 - Aristotelian Society Supplementary Volume 84 (1):151-177.
    Bernard Williams is a sceptic about the objectivity of moral value, embracing instead a qualified moral relativism—the ‘relativism of distance’. His attitude to blame too is in part sceptical. I will argue that the relativism of distance is unconvincing, even incoherent; but also that it is detachable from the rest of Williams's moral philosophy. I will then go on to propose an entirely localized thesis I call the relativism of blame, which says that when an agent's moral shortcomings by our (...)
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  14. Powerlessness and social interpretation.Miranda Fricker - 2006 - Episteme 3 (1-2):96-108.
    Our understanding of social experiences is central to our social understanding more generally. But this sphere of epistemic practice can be structurally prejudiced by unequal relations of power, so that some groups suffer a distinctive kind of epistemic injustice—hermeneutical injustice. I aim to achieve a clear conception of this epistemicethical phenomenon, so that we have a workable definition and a proper understanding of the wrong that it inflicts.
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  15. Scepticism and the Genealogy of Knowledge: Situating Epistemology in Time.Miranda Fricker - 2008 - Philosophical Papers 37 (1):27-50.
    My overarching purpose is to illustrate the philosophical fruitfulness of expanding epistemology not only laterally across the social space of other epistemic subjects, but at the same time vertically in the temporal dimension. I set about this by first presenting central strands of Michael Williams' diagnostic engagement with scepticism, in which he crucially employs a Default and Challenge model of justification. I then develop three key aspects of Edward Craig's ‘practical explication' of the concept of knowledge so that they may (...)
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  16. The Cambridge Companion to Feminism in Philosophy.Miranda Fricker & Jennifer Hornsby (eds.) - 2000 - Cambridge University Press.
    The thirteen specially-commissioned essays in this volume are written by philosophers at the forefront of feminist scholarship, and are designed to provide an accessible and stimulating guide to a philosophical literature that has seen massive expansion in recent years. Ranging from history of philosophy through metaphysics to philosophy of science, they encompass all the core subject areas commonly taught in anglophone undergraduate and graduate philosophy courses, offering both an overview of and a contribution to the relevant debates. Together they testify (...)
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  17. The Value of Knowledge and The Test of Time.Miranda Fricker - 2009 - Royal Institute of Philosophy Supplement 64:121-138.
    The current literature on the value of knowledge is marred by two unwarranted presumptions, which together distort the debate and conceal what is perhaps the most basic value of knowledge, as distinct from mere true belief. These presumptions are the Synchronic Presumption, which confines philosophical attention to the present snapshot in time; and the Analytical Presumption, which has people look for the value of knowledge in some kind of warrant. Together these presumptions conceal that the value of knowledge might inhere (...)
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  18. Epistemic Injustice and Recognition Theory: A New Conversation —Afterword.Miranda Fricker - 2018 - Feminist Philosophy Quarterly 4 (4).
    The notion of recognition is an ethically potent resource for understanding human relational needs; and its negative counterpart, misrecognition, an equally potent resource for critique. Axel Honneth’s rich account focuses our attention on recognition’s role in securing basic self-confidence, moral self-respect, and self-esteem. With these loci of recognition in place, we are enabled to raise the intriguing question whether each of these may be extended to apply specifically to the epistemic dimension of our agency and selfhood. Might we talk intelligibly—while (...)
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  19.  96
    Styles of moral relativism : a critical family tree.Miranda Fricker - 2013 - In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press.
    This chapter focuses on the different styles of moral relativism. The history of moral relativist thinking features different branches to the family tree, each representing a different impetus to relativism, and so producing a different style of moral relativist thought. At the root, however, is a broadly subjectivist parent idea that morality is at least in part the upshot of a shared way of life, and shared ways of life tend to vary markedly from culture to culture. The discussions cover (...)
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  20. Fault and no-fault responsibility for implicit prejudice: a space for epistemic 'agent-regret'.Miranda Fricker - 2016 - In Michael Brady & Miranda Fricker (eds.), The Epistemic Life of Groups: Essays in the Epistemology of Collectives. Oxford University Press UK.
     
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  21.  51
    Scepticism and the Genealogy of Knowledge: Situating Epistemology in Time.Miranda Fricker - 2008 - In Duncan Pritchard, Alan Millar & Adrian Haddock (eds.), Social Epistemology. Oxford, GB: Oxford University Press.
    My overarching purpose is to illustrate the philosophical fruitfulness of expanding epistemology not only laterally across the social space of other epistemic subjects, but at the same time vertically in the temporal dimension. I set about this by first presenting central strands of Michael Williams' diagnostic engagement with scepticism, in which he crucially employs a Default and Challenge model of justification. I then develop three key aspects of Edward Craig's ‘practical explication' of the concept of knowledge so that they may (...)
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  22.  31
    Conceptos de injusticia epistémica en evolución.Miranda Fricker - 2021 - Las Torres de Lucca: Revista Internacional de Filosofía Política 10 (19):97-104.
    Este texto es la traducción del capítulo cuarto de The Routledge Handbook of Epistemic Injustice, editado por Ian James Kidd, José Medina y Gaile Pohlhaus Jr. En él, Miranda Fricker aclara y delimita los conceptos de injusticia hermenéutica y testimonial, proporcionando ejemplos, narrando su genealogía, respondiendo a algunas de las críticas que recibieron estos conceptos, así como estableciendo relaciones de semejanza y contraste con otras concepciones de la justicia y otras ramas de la filosofía.
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  23.  21
    Diagnosing Institutionalized ‘Distrustworthiness’.Miranda Fricker - 2023 - Philosophical Quarterly 73 (3):722-742.
    I consider Katherine Hawley's commitment account of interpersonal trustworthiness alongside her sceptical challenge regarding the value of philosophically modelling institutional trustworthiness as distinct from reliability. I argue, pace Hawley's challenge, that there would be significant diagnostic and explanatory loss if we were to content ourselves with ideas of institutional (un)reliability alone; and I offer an illustrative case where institutional unreliability is only the half of it, indicating that when it comes to certain kinds of institutional dysfunction, we do need philosophical (...)
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  24. Rational authority and social power: towards a truly social epistemology.Miranda Fricker - 1998 - In Alvin I. Goldman & Dennis Whitcomb (eds.), Social Epistemology: Essential Readings. New York: Oxford University Press.
     
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  25. Reason and emotion.Miranda Fricker - 1991 - Radical Philosophy 57 (Spring):14-19.
     
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  26. Confidence and irony.Miranda Fricker - 2000 - In Edward Harcourt (ed.), Morality, Reflection, and Ideology. Oxford University Press. pp. 87-112.
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  27. Ambivalence About Forgiveness.Miranda Fricker - 2018 - Royal Institute of Philosophy Supplement 84:161-185.
    Our ideas about forgiveness seem to oscillate between idealization and scepticism. How should we make sense of this apparent conflict? This paper argues that we should learn something from each, seeing these views as representing opposing moments in a perennial and well-grounded moral ambivalence towards forgiveness. Once we are correctly positioned, we shall see an aspect of forgiveness that recommends precisely this ambivalence. For what will come into view will be certain key psychological mechanisms of moral-epistemic influence – other-addressed and (...)
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  28. Testimonial injustice.Miranda Fricker - 2019 - In Jeremy Fantl, Matthew McGrath & Ernest Sosa (eds.), Contemporary epistemology: an anthology. Hoboken, NJ: Wiley.
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  29. The Routledge Handbook of Social Epistemology.Miranda Fricker, Peter Graham, David Henderson & Nikolaj Jang Pedersen (eds.) - 2019 - New York, USA: Routledge.
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  30. Introduction to Special Issue on Applied Epistemology.David Coady & Miranda Fricker - 2016 - Journal of Applied Philosophy 34 (2):153-156.
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  31.  30
    Education, epistemic justice, and truthfulness: Miranda Fricker interviewed by A. C. Nikolaidis and Winston C. Thompson.A. C. Nikolaidis, Winston C. Thompson & Miranda Fricker - 2024 - Journal of Philosophy of Education 57 (4-5):791-802.
    In her groundbreaking book, Epistemic Injustice, renowned moral philosopher and social epistemologist Miranda Fricker coined the term epistemic injustice to draw attention to the pervasive impact of epistemic oppression on marginalized social groups. Fricker’s account spurred a flurry of scholarship regarding the discriminatory impact of epistemic injustice and gave birth to a domain of philosophical inquiry that has extended far beyond the disciplinary boundaries of philosophy. In this interview, Fricker responds to questions posed by A. C. Nikolaidis and Winston C. (...)
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  32. Intuition and reason.Miranda Fricker - 1995 - Philosophical Quarterly 45 (179):181-189.
  33.  64
    Think Interview: Epistemic Injustice.Miranda Fricker & Stephen Law - 2023 - Think 22 (64):15-21.
    Over the centuries, many philosophers have written about injustice. More recently, attention has turned to a previously little-recognized form of injustice – epistemic injustice. The philosopher Miranda Fricker coined the phrase ‘epistemic injustice’ – an example being when your credibility as a source of knowledge is unjustly downgraded (perhaps because you are ‘just a woman’ of the ‘wrong’ race). This interview with Miranda explores what epistemic injustice is, and why it is important.
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  34.  56
    Knowledge as construct.Miranda Fricker - 1994 - In Kathleen Lennon & Margaret Whitford (eds.), Knowing the Difference: Feminist Perspectives in Epistemology. Routledge. pp. 95.
  35.  24
    The Practices of Forgiving: Replies.Miranda Fricker - 2019 - Australasian Philosophical Review 3 (3):336-345.
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  36. Précis.Miranda Fricker - 2008 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 23 (1):69-71.
    This paper summarizes key themes from my Epistemic Injustice: Power and the Ethics of Knowing (OUP, 2007); and it gives replies to commentators.
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    Die Entwicklung von Konzepten der epistemischen Ungerechtigkeit.Miranda Fricker - 2023 - In Sebastian Schleidgen, Orsolya Friedrich & Andreas Wolkenstein (eds.), Bedeutung und Implikationen epistemischer Ungerechtigkeit. Tectum – ein Verlag in der Nomos Verlagsgesellschaft. pp. 15-30.
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  38. Replies to critics.Miranda Fricker - 2008 - Theoria 23 (1):81-86.
  39.  54
    Why 'Female Intuition'?Miranda Fricker - 1995 - Women’s Philosophy Review 15:36-44.
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  40. Whose morality is it anyway?Simon Blackburn, Miranda Fricker, A. C. Grayling, Anthony O’Hear & Bhikhu Parekh - 2005 - The Philosophers' Magazine 30:41-49.
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    Life-story in Beauvoir's memoirs.Miranda Fricker - 2003 - In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press. pp. 208-227.
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  42. Power, knowledge and injustice.Miranda Fricker - 2002 - In Julian Baggini & Jeremy Stangroom (eds.), New British Philosophy: The Interviews. Routledge. pp. 77-94.
     
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  43.  36
    Reading ethics: selected texts with interactive commentary.Miranda Fricker & Samuel D. Guttenplan (eds.) - 2008 - Malden, MA: Wiley-Blackwell.
    This introductory text encourages students to engage with key problems and arguments in ethics through a series of classic and contemporary readings. The text will inspire students to think about the distinctive nature of moral philosophy, and to draw comparisons between different traditions of thought, between ancient and modern philosophies, and between theoretical and literary writing about the place of value in human life. Each of the book's six chapters focuses on a particular theme: the nature of goodness, subjectivity and (...)
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  44.  5
    Schweigen und institutionelle Vorurteile.Miranda Fricker - 2012 - In Hilge Landweer, Catherine Newmark, Christine Kley & Simone Miller (eds.), Philosophie und die Potenziale der Gender Studies. Bielefeld: Transcript. pp. 63-86.
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  45.  5
    Philosophy and Feminism.Jean Grimshaw & Miranda Fricker - 2002 - In Nicholas Bunnin & E. P. Tsui‐James (eds.), The Blackwell Companion to Philosophy. Oxford, UK: Blackwell. pp. 552–566.
    This chapter contains sections titled: Feminism and Philosophy: Introduction Philosophy and Masculinity Dichotomies: Derrida and Feminism Feminism and Philosophy Feminism in Philosophy: Two Conceptions Philosophical Commitments.
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  46. Philosopher's zone.Alan Saunders & Miranda Fricker - unknown
    In London in 1993, a black teenager named Stephen Lawrence was fatally stabbed by a small gang of white teenagers. His friend Duwayne Brooks was a witness but the police failed to take his testimony seriously. When someone speaks but is not heard because of accent, sex, or colour, that person is undermined as a knower. This week, we look at was it means to do justice to someone's status as a knower.
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  47. Alice Crary, Beyond Moral Judgment[REVIEW]Miranda Fricker - 2010 - European Journal of Philosophy 18 (2):311-315.
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  48.  63
    James P. Sterba, Justice for Here and Now[REVIEW]Miranda Fricker - 2001 - Mind 110 (439):854-857.
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  49. Georgia Warnke, Legitimate Differences: Interpretation in the Abortion Controversy and Other Public Debates[REVIEW]Miranda Fricker - 2000 - Radical Philosophy 103.
     
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  50.  19
    John McDowell, Mind and World[REVIEW]Miranda Fricker - 1998 - Women’s Philosophy Review 18:93-94.
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