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From Standoff to Foundation, Joel Sati

SERRC — August 30, 2018 — Leave a comment

Author Information: Joel C. Sati, University of California, Berkeley, sati@berkeley.edu.

Sati, Joel. “From Standoff to Foundations: On Black Lives Matter and All Lives Matter.” Social Epistemology Review and Reply Collective 7, no. 9 (2018): 1-6.

The pdf of the article gives specific page references. Shortlink: https://wp.me/p1Bfg0-40q

Image by niXerKG via Flickr / Creative Commons

In this essay, Ashley Atkins argues that the current framing surrounding public understanding of “Black Lives Matter” presents a false dilemma and a misunderstanding of both the political analyses and aims of those who use the phrase. In this review, I will give a synopsis of her main arguments, relevant sub-arguments, and implications. My main conclusion is this: the paper provides a strong account of Black politics that need not define themselves in relation to whiteness. That said, points where the paper is under-theorized present opportunities to build out from a strong foundation.

“I Don’t See Color”

To begin, Atkins presents existing accounts of an interpretive standoff, between whether “Black Lives Matter” is taken to mean “Black Lives Matter, too” or “Only Black Lives Matter.” Existing scholarship, which accepts this framing, argues that ignorance toward the plight of Black people is due to colorblindness, the view that race ought to be irrelevant in the distribution of opportunities or that we currently do not live in a racially unjust society to begin with. Writers such as Michelle Alexander (2010) or Eduardo Bonilla-Silva (2014) argue that a searching analysis of colorblindness is a necessary condition to understanding how racism operates in our current moment.

Let us call this the colorblindness view of racism (which I will call colorblindness from here on out). If one accepts the colorblindness construction, an apparent benefit is that it explains the debate surrounding “Black Lives Matter.” Those who accept colorblindness think “Black Lives Matter” to be exclusive, i.e. only Black lives matter. Those who accept “Black Lives Matter” intend the phrase to be inclusive, i.e. that Black lives matter, too.

Atkins argues that both these interpretations fall well short; she contends that colorblindness is not necessary to an understanding of the phrase “Black Lives Matter” in its fullest sense. As Atkins argues, “[we] are to think that either those who say ‘Black Lives Matter’ are affirming the value of non-black lives or they are rejecting the value of those lives, but [the phrase] need not be understood as doing either.”[1]

Black Lives Matter exists outside this false dilemma. Black Lives Matter, on her view, does three things: It exposes white systems of value/power; it identifies whiteness as a locus of domination; it argues that colorblindness misrepresents the way in which Black Lives Matter resists white supremacy. Thus, a colorblindness analysis cannot account the misrepresentations of “Black Lives Matter.”

The Power to Matter

Atkins does not stop here, however. She claims that Black Lives Matter, far from aiming to be palatable to white people, is a phrase that stems from and positively affirms its own, resistant epistemology. And in building her case, history is her guide. She draws from the work of Stokely Carmichael, particularly his work to register Black voters in Lowndes County, Alabama. For Carmichael, the phrase “Black Power” was created specifically in opposition to white supremacy and to notions of inclusion that, to him, did not call whiteness into question.

“Black Power” meant meaningful participation in politics such that Black people could use the vote and build capacity in Lowndes County. Like the name implies, “Black Power” sought to expose whiteness and white people as having power over Black People; thus, the anti-racist goal was not to secure freedom or a fleeting notion of justice for Black people, but power.

Moreover, “Black Power” was created by Black people for Black people. Thus, neither the phrase nor its use was meant for white people, and to the extent that it caused discomfort among liberal white people of the time, such discomfort is indicative of 1) how they understand (white) power to operate and 2) a subsequent fear of violent reprisal from Black people.[2]

Atkins uses this example to ground her claim that colorblindness cannot contribute to understanding the anti-racist thrust of “Black Lives Matter.” The existing construction of the debate ignores that “Black Lives Matter” is meaningful because it highlights how white lives have mattered in the Western world, and how White lives mattering requires that Black lives do not. Thus, the dissolution of whiteness as a system of domination is a necessary condition for Black liberation.

As Atkins maintains, the words “Black Lives Matter”

do not merely convey a need to prioritize, highlight, or foreground the vulnerability of [Black people], leaving aside all question of how it is that white lives are valued. Nor against color-blind approaches, does the provocation lie in the invocation of blackness, but in the implication that there is (already) a racialized system of value in place, that excludes in virtue of being a locus of domination.[3]

Both analogy and reductio ad absurdum frame Atkins’s conclusion. It is power, not value, that puts domination into focus. According to Atkins, to assert that “Black Lives Matter” is not to say that Black lives ought to be valued as much as white lives, just as to assert Black Power is not to say that it ought to be valued as much as white power. Black Power and Black Lives Matter are similar in that they exist in resistance to whiteness; moreover, it is resistant to ostensibly anti-racist programs that support, to paraphrase Carmichael, inclusion into white spaces. The problem between how these anti-racist phrases are received and what they in fact articulate, reflects a interpretive chasm that, for Atkins, rises to the status of an interpretive injustice.

Interpretive Injustice

The conception of interpretive injustice that Atkins uses builds on work by Luvell Anderson (2014), but more foundationally, that of Miranda Fricker (2007). Fricker, in her book Epistemic Injustice: Ethics and the Power of Knowing, develops an account of hermeneutical injustice as part of epistemic injustice more generally. In Atkins’s words, Fricker’s account of hermeneutical injustice is defined as “Involv[ing] the discriminatory restriction of access to resources that would aid a social group to articulate their social experience.”[4] Moreover, both Anderson’s and Fricker’s accounts “are concerned with barriers to the articulation of experiences that are in their interests to articulate, though, too often, not in the interests of those who are powerfully positioned to have articulated.”[5]^_

Atkins does not focus on finding something wrong with Fricker’s account so much as finding that Fricker’s account does not necessarily apply to Atkins’s main argument here. Black people, on Atkins’s account, are not cognitively disabled in ways that those in Fricker’s central cases are taken to be.

Far from being a cognitive disablement, “Black Lives Matter” represents a unique knowledge of the social world, including the unequal distribution of resources that allow people to make sense of their social experience. This claim is reminiscent of work by Charles Mills, in particular his essay “Alternative Epistemologies,” examines the possibilities of resistant, oppositional modes of thought. He writes,

This, then, is the central idea that has to be defended if the project of alternative epistemologies is to get off the ground: That social causation can be epistemologically beneficial. The next step is to clarify precisely what social characteristic is supposed to produce this superior insight. There are three main candidates, which are not always detangled from one another: the oppression subordinate groups suffer, their potentially universal character, and their differential experience.[6]

That social causation can be beneficial in finding new modes of knowledge is to not say that it always does. The implication of how Atkins and Mills conceive of oppression is that such a conception is, of necessity, complex. Mills puts it well when he conceives “of an oppression so structured that epistemically enlightening experiences result from it.”[7]

It is here that I will highlight an important part of Atkins’s critique of Fricker. Fricker’s central case of interpretive injustice alleges that part of the injustice Carmita Wood suffered, before there was the concept of sexual harassment, was due to a lack of a collective understanding. That is, the fact that the collective understanding did not have a concept of sexual harassment negatively affected how Wood herself made sense of her experience.

For “Black Power” and “Black Lives Matter,” Atkins argues that Fricker’s analysis does not hold. Lack of a collective understanding does not indicate a lack of understanding on the part of Black people. To wit, the Carmichael example shows “Black Power” as a phrase with a particular, forceful meaning within the Black people of Lowndes County (or for Black people in America at the time, more generally). For “Black Lives Matter” in the current moment, to say that “Black Lives Matter” is to affirm Black lives to Black lives.

There Remains Much to Be Done

Having given a synopsis of Atkins’s argument, there are parts of Atkins’s analysis that are particularly insightful but undertherorized, and I want to focus on them here. Midway through her paper, Atkins asks the following question: “Might it not…be possible, under conditions of injustice, to recognize the humanity of others and yet fail to value those lives as one should?”[8]

Atkins asks this question in her critique of the false choice present in existing debates about how “Black Lives Matter” should be interpreted. And to appreciate the significance of this question, and discuss what the implications are for this paper out in the world, I want to introduce two authors to help flesh out the question: Kate Manne and David Schraub.

In her book, philosopher Kate Manne (2017) argues that misogyny, which she defines as the (oftentimes) violent enforcement against women of patriarchal norms and ideals, paradoxically does not rely on dehumanizing women. On the contrary, misogyny requires that women be humanized in particular roles; when women fail to fulfill those roles in the service of men, women suffer violence on account of it. Though this is a very reduced version of Manne’s argument, I argue that the definition is sufficient to shed light on Atkins’s question here. I read “All Lives Matter” as including the humanity of Black lives, but affirming those lives only insofar as they are existing in certain roles.

Sports provide ample example of this phenomenon, when mediated through race. Consider conservative firebrand Laura Ingraham telling LeBron James to “shut up and dribble.” It would not be accurate to say that Ingraham is dehumanizing James; it is more accurate to see it as emphasizing James’s humanity only to the extent that it tracks with his role as a basketball player. In another example, the blackballing of National Football League (NFL) player Colin Kaepernick, in the context of the collusion suit he leveled against the league, gains significance insofar as he is seen to have flouted his role as viewed by the NFL owners.[9] It was in this context that Houston Texans owner Robert McNair made comments that allowing a predominantly Black player base to protest police brutality is to have “the inmates […] running the prison.”[10]

Not just limited to role-restriction, contemporary racism also inheres in only regarding Black people as human. David Schraub’s illuminating essay “Racism as Subjectification” provides us with a way to view racism as taking the humanity of its targets as given, but gives them nothing more. In contrast to the well known concept “objectification,” whereby someone is reduced to a means as if they were a tool, Schraub defines subjectification as occurring “when a person who has been accorded subject-status is not recognized to possess any objective worth.”[11]

Wanting to be of use—wanting to matter—is an important part of how people view themselves, and to be subjectified is to be stripped of an important avenue to a healthy self-image. “All Lives Matter” hinges on recognizing people as human beings, but implied in its assertion is the idea that a focus on Black lives is not only unnecessary, but counterproductive. A more robust notion, which “All Lives Matter” rejects, asserts that people demand more than mere recognition as subjects. To be human is to be useful in any project, and capable of creating their own epistemologies without external (read, white) validation.

Paying the Costs

Atkins’ philosophical contribution, while important, comes with a cost. Let us go back to the “Black Lives Matter, too” and “Only Black Lives Matter” debate. I read both positions as diagnostic positions, i.e. they attempt to capture where Black people exist relative to white lived. “Black Lives Matter,” to meet its responsibility as a resistant framework, must be affirmative, first and foremost. “Black Lives Matter” being primarily a resistant framework is incompatible with it being a primarily diagnostic tool.

This is not to say that “Black Lives Matter”’s resistant interpretation is categorically unable to do some diagnostic work. To wit, the phrase does not exist in a vacuum, and reactions to it, much like those to “Black Power,” could tell us a lot about race in our world. Nevertheless, to diagnose the totality of race politics, or even to present a thesis on whiteness, does not strike me as the job of “Black Lives Matter.” All this being said, the resistant epistemology “Black Lives Matter” provides for Black people, I argue, would make it more likely to develop critical diagnoses of whiteness.

To sum up: when we look at contemporary racism and what it means for Black lives to matter in this world, “Black Lives Matter” aims to break the chains that whiteness has imposed on blackness. These chains may exist in the roles Black people are seen as only fit for; they may also exist in willfully ignoring blackness as anything more than subject status. As Atkins has shown so well, white people need to understand that though “Black Lives Matter” is not meant for them, any notion of “social justice,” broadly construed cannot be achieved unless Black lives actually do matter.

Contact details: sati@berkeley.edu

References

Atkins, Ashley. “Black Lives Matter or All Lives Matter? Color-blindness and Epistemic Injustice*,” Social Epistemology, (2018). DOI: 10.1080/02691728.2018.1483879

Axson, Scooby. “Texans Owner Bob McNair Takes Back Apology For Inmates Comment.” Sports Illustrated. 5 April 2018. Retrieved from: https://www.si.com/nfl/2018/04/05/texans-bob-mcnair-inmates-comment.

Belson, Ken. “Kaepernick vs. the N.F.L.: A Primer on His Collusion Case” New York Times. 8 December 2017. Retrieved from: https://www.nytimes.com/2017/12/08/sports/kaepernick-collusion.html.

Brownmiller, Susan. In Our Time: Memoir of a Revolution. New York: Dial Press, 1990.

Fricker, Miranda. Epistemic Injustice: Power and the Ethics of Knowing. Oxford: Oxford University Press, 2009.

Manne, Kate. Down Girl: The Logic of Misogyny. New York: Oxford University Press, 2018.

Mills, Charles W. “Alternative Epistemologies.” Social Theory and Practice 14, no. 3. (1998): 237-263.

Schraub, David. “Racism as Subjectification.” Berkeley Journal of African-American Law and Policy 17, no. 1. (2015): 1-44.

[1] Atkins, 4.

[2] Such a fear of violent reprisal by white people has a long history. See Thomas Jefferson’s Notes on the State of Virginia, book XIV.

[3] Atkins, 9.

[4] Atkins, 12. The central case Fricker, and thus, Atkins focuses on is that of Carmita Wood, whose story is introduced in Brownmiller (1990).

[5] Atkins, 12.

[6] Mills (1998), 26. Emphasis mine.

[7] Mills (1998), 28.

[8] Atkins, 10.

[9] https://www.nytimes.com/2017/12/08/sports/kaepernick-collusion.html

[10] https://www.si.com/nfl/2018/04/05/texans-bob-mcnair-inmates-comment

[11] Schraub (2018), 5

One Thing is Testimonial Injustice and Another Is Conceptual Competence Injustice, Manuel Padilla Cruz

SERRC — March 8, 2018 — Leave a comment

Author Information: Manuel Padilla Cruz, Universidad de Sevilla, mpadillacruz@us.es

Padilla Cruz, Manuel. “One Thing is Testimonial Injustice and Another Is Conceptual Competence Injustice.” Social Epistemology Review and Reply Collective 7, no. 3 (2018): 9-19.

The pdf of the article gives specific page references. Shortlink: https://wp.me/p1Bfg0-3Vi

Please refer to:

Anderson, Derek. “Conceptual Competence Injustice.” Social Epistemology 31, no. 2 (2017): 210-223.
Padilla Cruz, Manuel. “On the Usefulness of the Notion of ‘Conceptual Competence Injustice’ to Linguistic Pragmatics.” Social Epistemology Review and Reply Collective 6, no. 4 (2017): 12-19.
Anderson, Derek. “Relevance Theory and Conceptual Competence Injustice.” Social Epistemology Review and Reply Collective 6, no. 7 (2017): 35-39.
Podosky, Paul-Mikhail Catapang and William Tuckwell.[1] “There’s No Such Thing as Conceptual Competence Injustice: A Response to Anderson and Cruz.” Social Epistemology Review and Reply Collective 6, no. 11 (2017): 23-32.
Anderson, Derek. “Yes, There Is Such a Thing as Conceptual Competence Injustice.” Social Epistemology Review and Reply Collective 7, no. 1 (2018): 26-35.

Image by Jon Southcoasting via Flickr / Creative Commons

Derek E. Anderson’s (2017) identification and characterisation of conceptual competence injustice has recently met some resistance from Podosky and Tuckwell (2017). They have denied the existence of this new type of epistemic injustice on the grounds that the wronging it denotes may be subsumed by testimonial injustice: “instances of conceptual competence injustice can be accurately characterised as instances of testimonial injustices” (Podosky and Tuckwell 2017: 26). Additionally, they have questioned the reasons that led Anderson (2017) to distinguish this epistemic injustice from testimonial, hermeneutical and contributory injustices (Podosky and Tuckwell 2017: 26-30).

Criticising the methodology followed by Podosky and Tuckwell (2017) in their attempt to prove that conceptual competence injustice falls within testimonial injustice, Anderson (2018) has underlined that conceptual competence injustice is a structural injustice and a form of competence injustice –i.e. an unfair misappraisal of skills– which should be retained as a distinct type of epistemic injustice because of its theoretical significance and usefulness. Causal etiology is not a necessary condition on conceptual competence injustice, he explains, and conceptual competence injustice, as opposed to testimonial injustice, need not be perpetrated by social groups that are negatively biased against a particular identity.

The unjust judgements giving rise to it do not necessarily have to be connected with testimony, even though some of them may originate in lexical problems and mistakes in the linguistic expressions a speaker resorts to when dispensing it. Accordingly, testimonial injustice and conceptual competence injustice may be said to be different kinds of injustice and have diverse effects: “It is not necessary that a person’s testimony be disbelieved, ignored, or pre-empted in an episode of CC [conceptual competence] injustice. CC injustice involves only an unjust judgment about a person’s ability to think well using certain concepts” (Anderson 2018: 31).

Welcoming the notion of conceptual competence injustice, I suggested in a previous contribution (Padilla Cruz 2017a) that it could be borrowed by the field of linguistic pragmatics in order to conceptualise an undesired perlocutionary effect of verbal interaction: misappraisals of a speaker’s actual conceptual and lexical abilities as a result of lack or misuse of vocabulary. Relying on Sperber and Wilson’s (1986/1995) description of intentional-input processing as a relevance-driven activity and of comprehension as a process of mutual parallel adjustment, where the mind carries out a series of incredibly fast simultaneous tasks that depend on decoding, inference, mindreading and emotion-reading, I also showed that those misappraisals result from deductions. A speaker’s alleged unsatisfactory performance makes manifest assumptions regarding her[1] problems with words, which are fed as weakly implicated premises to inferential processes and related to other detrimental assumptions that are made salient by prejudice.

In so doing, I did not purport to show, as Podosky and Tuckwell wrongly think, “how epistemic injustice manifests in the field of relevance theory” (2017: 23) or that “conceptual competence injustice is particularly useful in a relevance theoretical model of linguistic pragmatics” (2017: 30). Rather, my intention was to propose introducing the notion of conceptual competence injustice into general linguistic pragmatics as a mere way of labelling a type of prejudicial implicature, as they themselves rightly put it (Podosky and Tuckwell 2017: 30). The derivation of that sort of implicature, however, can be accounted for –and this is where relevance theory comes into the picture– on the basis of the cognitive processes that Sperber and Wilson’s (1986/1995) framework describes and of its conceptual apparatus.

In another contribution (Padilla Cruz 2017b), I clarified that, as a cognitive pragmatic framework, relevance theory (Sperber and Wilson 1986/1995) is concerned with the processing and comprehension of the verbal and non-verbal intentional stimuli produced in human communication. It very satisfactorily explains how hearers forge interpretative hypotheses and why they select only one of them as the plausibly intended interpretation. Relevance theorists are also interested in the generation of a variety of effects –e.g. poetic (Pilkington 2000), humorous (Yus Ramos 2016), etc.– and successfully account for them.

Therefore, the notion of conceptual competence injustice can only be useful to relevance-theoretic pragmatics as a label to refer to one of the (pernicious) effects that may originate as a consequence of the constant search for optimal relevance of intentional stimuli. I will not return to these issues here, as I consider them duly addressed in my previous contribution (Padilla Cruz 2017b).

My aim in this reply is to lend support to Anderson’s (2017) differentiation of conceptual competence injustice as a distinct type of epistemic injustice. I seek to argue that, ontologically and phenomenologically, conceptual competence injustice must be retained in the field of social epistemology as a helpful category of injustice because it refers to a wronging whose origin and scope, so to say, differ from those of testimonial injustice. Testimonial injustice stems from (mis)judgements pertaining to the output of an action or epistemic practice wherein epistemic agents may participate or be engaged. The action in question is giving testimony and its output is the very testimony given. The scope of testimonial injustice, therefore, is the product, the result of that action or epistemic practice.

In other words, testimonial injustice targets the ability to generate an acceptable product as a consequence of finding it not to satisfy certain expectations or requirements, or to be defective in some dimensions. In contrast, conceptual competence injustice denotes an unfairness that is committed not because of the output of what is done with words –i.e. informing and the dispensed information– but because of the very linguistic tools wherewith an individual performs that action –i.e. the very words that she makes use of– and supposed underlying knowledge. To put it differently, the scope of conceptual competence injustice is the lexical items wherewith testimony is dispensed, which lead prejudiced individuals to doubt the conceptual and lexical capacities of unprivileged individuals.

In order to show that the scopes of testimonial and conceptual competence injustices vary, I will be drawing from the seminal and most influential work on communication by philosopher Herbert P. Grice (1957, 1975).[2] This will also encourage me to suggest that the notion of testimonial injustice (Fricker 2003, 2007) could even be refined and elaborated on. I will argue that this injustice may also be perpetrated when a disadvantaged individual is perceived not to meet requirements pertaining to testimony other than truthfulness.

Content Characteristics or Requirements of (Good) Testimony

As an epistemic practice, dispensing testimony, or information, could be characterised, along Grice’s (1959, 1975) lines, as a cooperative activity. Testimony is given because an individual may be interested in imparting it for a variety of reasons –e.g. influencing others, appearing knowledgeable, contradicting previous ideas, etc.– and/or because it may benefit (an)other individual(s), who might (have) solicit(ed) it for another variety of reasons –e.g. learning about something, strengthening ideas, changing his worldview, etc. As an activity that brings together various individuals in joint action, providing testimony is subject to certain constraints or requirements for testimony to be properly or adequately dispensed. Let us call those constraints or requirements, using philosopher John L. Austin’s (1962) terminology, felicity conditions.

Some of those felicity conditions pertain to the individuals or interlocutors engaged in the epistemic practice. The dispenser of testimony –i.e. the speaker or informer– must obviously possess certain (true) information to dispense, have the ability to impart it and pursue some goal when giving it. In turn, the receiver of testimony should, but need not, be interested in it and make this manifest by explicit mention or elicitation of the testimony.

Other felicity conditions concern the testimony to be provided. For instance, it must be well supported, reliable and trustworthy. This is the sort of testimony that benevolent and competent informers dispense (Wilson 1999; Sperber et al. 2010), and the one on which the notion of testimonial injustice focuses (Fricker 2003, 2007). Making use again of Grice’s (1957, 1975) ideas, let us say that, for testimony to be appropriately imparted, it must satisfy a requirement of truthfulness or quality. Indeed, the maxim of quality of his Cooperative Principle prompts individuals to give information that is true and to refrain from saying falsehoods or things for which they lack adequate evidence.

But not only must testimony be truthful; for it to be properly dispensed, the information must also be both sufficient and relevant. Imagine, for instance, that someone was requested to tell the story of Little Red Riding Hood. For the narration to be complete, it should not only include details about who such a character was, where she lived, the fact that she had a grandmother who lived at some distance in the countryside, her grandmother’s conditions or their relationship, but also about what had happened to Little Red Riding Hood’s grandmother one day before receiving her visit and what happened to Little Red Riding Hood upon finding the wolf lying on the bed, disguised as the grandmother.

If the narrator mentioned the former details but omitted the latter, her narration, regardless of the fact that what she said about the characters’ identity and residence was undeniably true, would not be fully satisfactory, as it would not contain enough, necessary or expected information. Her testimony about Little Red Riding Hood would not be considered sufficient; something –maybe a key fragment– was missing for the whole story to be known, correctly understood and appraised.

Imagine now that all the details about the characters, their residence and relationship were present in the narration, but, upon introducing the wolf, the narrator started to ramble and talked about the animal spices wolves belong to, their most remarkable features, the fact that these animals are in danger of extinction in certain regions of Europe or that they were considered to have magical powers in a particular mythology. Although what the narrator said about the three characters is unquestioningly true and the story itself is told in its entirety, it would not have been told in the best way possible, as it includes excessive, unnecessary and unrelated information.

Again, along Gricean (1957, 1975) lines, it may be said that testimony must meet certain requirements or satisfy certain expectations about its quantity and relation. Actually, while his maxim of quantity incites individuals to give the expected amount of information depending on the purpose of a communicative exchange and prevents them from retaining or omitting expected or indispensable information, his maxim of relation causes them to supply information that is relevant or connected with the purpose of the exchange. Even if the provided information is true, failure to satisfy those requirements would render it inadequately given.

To the best of my knowledge, the notion of testimonial injustice as originally formulated by Fricker (2003, 2007) overlooks these requirements of quantity and relation, which solely pertain to the content of what is said. Accordingly, this injustice could also be argued to be amenable to be inflicted whenever an informer imparts unreliable or not well-evidenced information, and also when she fails to add necessary information or mentions irrelevant details or issues. If she did so, her ability to appropriately dispense information could be questioned and she could subsequently be downgraded as an informer.

Testimony from the 2009 trial of Cambodian war criminal Duch. Image by Khmer Rouge Tribunal (ECCC) via Flickr / Creative Commons

Manner Characteristics or Requirements of (Good) Testimony

Testimony may be claimed to be adequately given when it is true, sufficient and relevant, but there are additional requirements that testimony should meet for it to be adequately imparted. Namely, the information must be presented in an orderly, clear and unambiguous way. How would you react if, when being told the story of Little Red Riding Hood, your interlocutor gave you all the necessary, relevant and true details –and nothing more– but she changed the order of the events, did not make it clear whom the wolf attacked firstly or what Little Red Riding Hood put in her basket, or resorted to unusual, difficult or imprecise lexical terms? Probably, you would say that the story was told, but many issues would not be crystal clear to you, so you would have difficulties in having a clear picture of how, when and why the events in the story happened.

Testimony may also be considered to be well dispensed when it is given in a good manner by correctly ordering events and avoiding both obscurity and ambiguity of expression. Order, clarity and ambiguity are parameters that do not have to do with what is said –i.e. the content– but with how what is said is said –i.e. its linguistic form. Accordingly, testimony may be asserted to be correctly imparted when it meets certain standards or expectations that only concern the manner in which it is given.[3] Some of those standards or expectations are connected with the properties of the linguistic choices that the speaker makes when wording or phrasing testimony, and others are determined by cultural factors.

For example, for a narration to count as a fairy tale, it would have to begin with the traditional and recurrent formula “Once upon a time” and then proceed by setting a background that enables identification of characters and situates the events. Similarly, for an essay to be regarded as a good, publishable research paper, it must contain, in terms of structure, an abstract, an introductory section where the state of the art of the issue to be discussed is summarised, the goals of the paper are stated, the thesis is alluded to and, maybe, the structure of the paper is explained.

Then, the essay must unfold in a clear and logically connected way, through division of the contents in various sections, each of which must deal with what is referred to in its heading, etc. In terms of expression, the paper must contain technical or specialised terminology and be sufficiently understandable. Many of these expectations are motivated by specific conventions about discourse or text genres.

Inability or failure to present information in the appropriate manner or to comply with operative conventions may also incite individuals to challenge an informer’s capacity to dispense it. Although the informer may be credited with being knowledgeable about a series of issues, she may be assessed as a bad informer because her performance is not satisfactory in terms of the linguistic means she resorts to in order to address them or her abidance by governing conventions. However, since such an assessment is motivated not by the quality, quantity or relation of the content of testimony, but by the tools with and the way in which the informer produces her product, its scope or target is obviously different.

Different Scopes, Distinct Types of Epistemic Injustice

The current notion of testimonial injustice only takes into account one of the three features of (well dispensed) testimony alluded to above: namely, quality or truthfulness. A more fine-grained conceptualisation of it should also consider two other properties: quantity and relation, as long as informers’ capacity to provide testimony may be doubted if they failed to give expected information and/or said irrelevant things or added unnecessary details. Indeed, quality, quantity and relation are dimensions that are connected with the content of the very information dispensed –i.e. what is said– or the product of the epistemic practice of informing. Testimonial injustice, therefore, should be characterised as the epistemic injustice amenable to be inflicted whenever testimony is found deficient or unsatisfactory on the grounds of these three dimensions pertaining to its content.

What happens, then, with the other requirement of good testimony, namely, manner? Again, to the best of my knowledge, Fricker’s (2003, 2007) description of testimonial injustice does not refer to its likely perpetration when an individual is judged not to impart testimony in an allegedly right manner. And, certainly, this characteristic of good testimony may affect considerations about how suitably it is given.

Dispensing information in a messy, obscure and/or ambiguous way could be enough for degrading an individual as informer. She could sufficiently talk about true and relevant things, yes, but she could say them in an inappropriate way, thus hindering or impeding understanding. Should, then, the manner in which testimony is provided be used as grounds to wrong an informer or to question a person’s capacities as such? Although the manner in which testimony is imparted may certainly influence assessments thereof, there is a substantial difference.

Failure to meet requirements of quality, quantity and relation, and failure to meet requirements of manner are certainly not the same phenomenon. The former has to do with the content of what is said, with the product or result of an activity; the latter, in contrast, as the name indicates, has to do with the way in which what is said is actually said, with the tools deployed to accomplish the activity. Testimony may be incorrectly dispensed because of its falsity, insufficiency or irrelevance, but it may also be inappropriately imparted because of how it is given –this is undeniable, I would say.

The difference between quality, quantity and relation, on the one hand, and manner, on the other hand, is a difference of product and content of that product, on the one hand, and tools to create it, on the other hand. Accordingly, testimonial injustice and conceptual competence injustice should be kept apart as two distinct types of epistemic injustice because the respective scopes of the judgements where each injustice originates differ. While in the former the issue is the content of testimony, in the latter what is at stake is the means to dispense it, which unveil or suggest conceptual deficits or lack of mastery of certain concepts.

Testimony is dispensed by means of linguistic elements that somehow capture –or metarepresent, in the specialised cognitive-pragmatic terminology (Wilson 1999; Sperber 2000)– the thoughts that a speaker entertains, or the information that she possesses, and is interested in making known to an audience. Such elements are words, which are meaningful units made of strings of recognisable sounds –i.e. allophones, or contextual realisations of phonemes, in the terminology of phonetics and phonology– which make up stems and various types of morphemes –prefixes, infixes and suffixes– conveying lexical and grammatical information. More importantly, words are arranged in more complex meaningful units –namely, phrases– and these, in turn, give rise to larger, and still more meaningful, units –namely, clauses and sentences. Manner is connected with the lexical units chosen and their syntactic arrangements when communicating and, for the sake of this paper, when providing testimony.

Speakers need to constantly monitor their production and their interlocutors’ reactions, which often cause them to revise what they have just said, reformulate what they are saying or are about to say, expand or elaborate on it, etc. As complex an activity as speaking is, it is not exempt of problems. At a lexical level, the speaker may fail to use the adequate words because she misses them or has trouble to find them at a particular time for a variety of factors –e.g. tiredness, absentmindedness, etc. (Mustajoki 2012). The chosen words may also diverge from those normally used by other language users in order to refer to particular concepts. This happens when speakers have mapped those concepts onto different lexical items or when they have mapped those concepts not onto single words, but onto more complex units like phrases or even whole sentences (Sperber and Wilson 1997).

The selected terms may alternatively be too general, so the audience somehow has to inferentially adjust or fine-tune their denotation because of its broadness. Consider, for example, placeholders like “that thing”, “the stuff”, etc. used to refer to something for which there is a more specific term, or hypernyms like ‘animal’ instead of the more precise term ‘duck-billed platypus’. Or, the other way round, the selected terms may be too specific, so the audience somehow has to inferentially loosen their denotation because of its restrictiveness (Carston 2002; Wilson and Carston 2007).

Above – Doggie. Image by lscott2dog via Flickr / Creative Commons

Think, for instance, of hyponyms like ‘doggie’ when used to refer not only to dogs, but also to other four-legged animals because of perceptual similarity –they have four legs– and conceptual contiguity –they are all animals– or ‘kitten’ when used to refer to other felines for the same reasons;[4] or imagine that terms like ‘wheel’ or ‘cookie’ were metaphorically applied to entities belonging to different, unrelated conceptual domains –e.g. the Moon– because of perceptual similarity –i.e. roundness.[5]

At a syntactic level, the linguistic structures that the speaker generates may turn out ambiguous and misleading, even though they may be perfectly clear and understandable to her. Consider, for instance, sentences like “I saw your brother with glasses”, where the ambiguity resides in the polysemy of the word ‘glasses’ (“pair of lenses” or “drinking containers”?) and the distinct readings of the fragment “your brother with glasses” (who wears/holds/carries the glasses, the hearer’s brother or the speaker?), or “Flying planes may be dangerous”, where the ambiguity stems from the competing values of the –ing form (what is dangerous, the action of piloting planes or the planes that are flying?).

At a discourse or pragmatic level, finally, speakers may be unaware of conventions governing the usage and meaning of specific structures –i.e. pragmalinguistic structures (Leech 1983)– such as “Can/Could you + verb”, whose pragmatic import is requestive and not a question about the hearer’s physical abilities, or unfamiliar with sociocultural norms and rules –i.e. sociopragmatic norms (Leech 1983)– which establish what is expectable or permitted, so to say, in certain contexts, or when, where, how and with whom certain actions may or should be accomplished or avoided.

Would we, then, say that testimony is to be doubted or discredited because of mistakes or infelicities at a lexical, syntactic or pragmatic level? Not necessarily. The information per se may be true, reliable, accurate, relevant and sufficient, but the problem resides precisely in how it is presented. Testimony would have been given, no doubt, but it would not have been imparted in the most efficient way, as the most appropriate tools are not used.

When lexical selection appears poor or inadequate; words are incorrectly and ambiguously arranged into phrases, clauses or sentences; (expected) conventionalised formulae are not conveniently deployed, or norms constraining how, when, where or whom to say things are not respected or are ignored, what is at stake is not an informer’s knowledge of the issues testimony may be about, but her knowledge of the very rudiments and conventions to satisfactorily articulate testimony and to successfully dispense it. The objects of this knowledge are the elements making up the linguistic system used to communicate –i.e. vocabulary– their possible combinations –i.e. syntax– and their usage in order to achieve specific goals –i.e. pragmatics– so such knowledge is evidently different from knowledge of the substance of testimony –i.e. its ‘aboutness’.

Real or seeming lexical problems may evidence conceptual gaps, concept-word mismatches or (highly) idiosyncratic concept-word mappings, but they may lead privileged individuals to question disadvantaged individuals’ richness of vocabulary and, ultimately, the concepts connected with it and denoted by words. If this happens, what those individuals attack is one of the sets of tools to generate an acceptable product, but not the content or essence of such a product.

Conceptual competence injustice, therefore, must be seen as targeting the tools with which testimony is created, not its content, so its scope differs from that of testimonial injustice. The scope of testimonial injustice is the truthfulness of a series of events in a narration is, as well as the amount of details that are given about those events and the relevance of those details. The scope of conceptual competence, in contrast, is knowledge and correct usage of vocabulary, and possession of the corresponding concepts.

Conceptual competence injustice focuses on a specific type of knowledge making up the broader knowledge of a language and facilitating performance in various practices, which includes informing others or dispensing testimony. Such specific knowledge is a sub-competence on which the more general, overarching competence enabling communicative performance is contingent. For this reason, conceptual competence injustice is a competence injustice, or an unfairness about a type of knowledge and specific abilities –conceptual and lexical abilities, in this case. And just as unprivileged individuals may be wronged because of their lack or misuse of words and may be attributed conceptual lacunae, occasional or constant syntactic problems and pragmatic infelicities may induce powerful individuals to misjudge those individuals as regards the respective types of knowledge enabling their performance in these areas of language.

Conclusion

Phenomenologically, testimonial injustice and conceptual competence injustice are perpetrated as a consequence of perceptions and appraisals whose respective scopes differ. In testimonial injustice, it is information that is deemed to be unsatisfactory because of its alleged veracity, quantity and relevance, so the informer is not considered a good knower of the issues pertaining to that testimony. In conceptual competence injustice, in contrast, it is the tools by means of which information is dispensed that are regarded as inappropriate, and such inappropriateness induces individuals to doubt possession and knowledge of the adequate lexical items and of their corresponding, supporting conceptual knowledge.

While testimonial injustice is inflicted as a result of what is said, conceptual competence injustice is perpetrated as a consequence of the manner whereby what is said is actually said. Consequently, at a theoretical level, testimonial injustice and conceptual competence injustice should definitely be kept apart in the field of social epistemology. The latter, moreover, should be retained as a valid and useful notion, as long as it denotes an unfairness amenable to be sustained on the grounds of the linguistic tools employed to dispense testimony and not on the grounds of the characteristics of the product generated.

Contact details: mpadillacruz@us.es

References

Anderson, Derek E. “Conceptual Competence Injustice.” Social Epistemology. A Journal of Knowledge, Culture and Policy 37, no. 2 (2017): 210-223.

Anderson, Derek E. “Yes, There Is Such a Thing as Conceptual Competence Injustice.” Social Epistemology Review and Reply Collective 7, no. 1 (2018): 26-35.

Austin, John L. How to Do Things with Words. Oxford: Oxford University Press, 1962.

Carston, Robyn. Thoughts and Utterances. The Pragmatics of Explicit Communication. Oxford: Blackwell, 2002.

Clark, Eve V. “What’s in a Word? On the Child’s Acquisition of Semantics in His First Language.” In Cognitive Development and the Acquisition of Meaning, edited by Timothy E. Moore, 65-110. New York: Academic Press, 1973.

Clark, Eve V. The Lexicon in Acquisition. Cambridge: Cambridge University Press, 1993.

Escandell Vidal, M. Victoria. “Norms and Principles. Putting Social and Cognitive Pragmatics Together.” In Current Trends in the Pragmatics of Spanish, edited by Rosina Márquez-Reiter and M. Elena Placencia, 347-371. Amsterdam: John Benjamins, 2004.

Fricker, Miranda. “Epistemic Injustice and a Role for Virtue in the Politics of Knowing.” Metaphilosophy 34, no. 1-2 (2003): 154-173.

Fricker, Miranda. Epistemic Injustice. Power & the Ethics of Knowing. Oxford: Oxford University Press, 2007.

Grice, Herbert P. “Meaning.” Philosophical Review 66 (1957): 377-388.

Grice, Herbert P. “Logic and Conversation.” In Syntax and Semantics vol. 3: Speech Acts, edited by Peter Cole and Jerry Morgan, 41-59. New York: Academic Press, 1975.

Leech, Geoffrey. Principles of Pragmatics. London: Longman, 1983.

Mustajoki, Arto. “A Speaker-oriented Multidimensional Approach to Risks and Causes of Miscommunication.” Language and Dialogue 2, no. 2 (2012): 216-243.

Padilla Cruz, Manuel. “On the Usefulness of the Notion of ‘Conceptual Competence Injustice’ to Linguistic Pragmatics.” Social Epistemology Review and Reply Collective 6, no. 4 (2017a): 12-19.

Padilla Cruz, Manuel. “Conceptual Competence Injustice and Relevance Theory, A Reply to Derek Anderson.” Social Epistemology Review and Reply Collective 6, no. 12 (2017b): 39-50.

Pilkington, Adrian. Poetic Effects. A Relevance Theory Perspective. Amsterdam: John Benjamins, 2000.

Podosky, Paul-Mikhail, and William Tuckwell. 2017. “There’s No Such Thing as Conceptual Competence Injustice: A Response to Anderson and Cruz.” Social Epistemology Review and Reply Collective 6, no. 11: 23-32.

Rescorla, Leslie. “Overextension in Early Language Development.” Journal of Child Language 7 (1980): 321-335.

Sperber, Dan (ed.). Metarepresentations: A Multidisciplinary Perspective. Oxford: Oxford University Press, 2000.

Sperber, Dan, and Deirdre Wilson. Relevance. Communication and Cognition. Oxford: Blackwell, 1986.

Sperber, Dan, and Deirdre Wilson. Relevance. Communication and Cognition. 2^nd edition. Oxford: Blackwell, 1995.

Sperber, Dan, and Deirdre Wilson. “The Mapping between the Mental and the Public Lexicon.” UCL Working Papers in Linguistics 9 (1997): 107-125.

Sperber, Dan, Fabrice Clément, Christophe Heintz, Olivier Mascaro, Hugo Mercier, Gloria Origgi, and Deirdre Wilson. “Epistemic Vigilance.” Mind & Language 25, no. 4 (2010): 359-393.

Wałaszeska, Ewa. “Broadening and Narrowing in Lexical Development: How Relevance Theory Can Account for Children’s Overextensions and Underextensions.” Journal of Pragmatics 43 (2011): 314-326.

Wilson, Deirdre. “Metarepresentation in Linguistic Communication.” UCL Working Papers in Linguistics 11 (1999): 127-161.

Wilson, Deirdre, and Robyn Carston. “A Unitary Approach to Lexical Pragmatics: Relevance, Inference and Ad Hoc Concepts.” In Pragmatics, edited by Noel Burton-Roberts, 230-259. Basingstoke: Palgrave, 2007.

Yus Ramos, Francisco. Humour and Relevance. Amsterdam: John Benjamins, 2016.

[1] Reference to the speaker will be made by means of the feminine third person singular personal pronoun.

[2] The fact that the following discussion heavily relies on Grice’s (1957, 1975) Cooperative Principle and its maxims should not imply that such ‘principle’ is an adequate formalisation of how the human cognitive systems work while processing information. It should rather be seen as some sort of overarching (cultural) norm or rule subsuming more specific norms or rules, which are internalised by some social groups whose members unconsciously obey without noticing that they comply with it (Escandell Vidal 2004: 349). For extensive criticism on Grice’s (1957/1975) ideas, see Sperber and Wilson (1986/1995).

[3] Grice’s (1957, 1975) maxim of manner is articulated into four sub-maxims, which cause individuals to be (i) orderly, (ii) brief or concise, and to avoid (iii) ambiguity of expression and (iv) obscurity of expression. In my discussion, however, I have omitted considerations about brevity or conciseness because I think that these are the byproduct of the maxim of quality, with whose effects those of the manner sub-maxim of briefness overlap.

[4] This would be a type of overextension labelled over-inclusion, categorical overextension or classic overextension (Clark 1973, 1993; Rescorla 1980), where a word “[…] is applied to instances of other categories within the same or adjacent conceptual domain” (Wałaszeska 2011: 321).

[5] This would be a case of analogical extension or analogical overextension (Rescorla 1980; Clark 1993).

On the Usefulness of the Notion of ‘Conceptual Competence Injustice’ to Linguistic Pragmatics, Manuel Padilla Cruz

SERRC — April 17, 2017 — 5 Comments

Author Information: Manuel Padilla Cruz, Universidad de Sevilla, mpadillacruz@us.es

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-3y8

Please refer to:

Anderson, Derek. “Conceptual Competence Injustice.” Social Epistemology 31, no. 2 (2017): 210-223.

Image credit: ebrkut, via flickr

Quite recently, Anderson (2017) has distinguished a new form of epistemic injustice: conceptual competence injustice. This is characterised as the injustice that people are inflicted when they are not recognised as knowers or experts in some domain because of failure to grasp one or various concepts in what is said. Conceptual competence injustice is defined as “[…] a wrong done to a person specifically in their capacity as a knower of those claims that would traditionally be regarded as conceptual and linguistic truths” (Anderson 2017, 210).

Conceptual competence injustice clearly differs from testimonial injustice, or the unfairness sustained when the testimony dispensed is thought to be unreliable or false (Fricker 2003, 2007). Here, what is at stake is credibility. Conceptual competence injustice also diverges from hermeneutical injustice, or “[…] the injustice of having some significant area of one’s social experience obscured from collective understanding” (Fricker 2006, 99). The issue here is intelligibility, as a person is not understood as deserved or expected (Fricker 2006, 105-107; 2007, 151). Hermeneutical injustices have no perpetrator (Fricker 2006, 102) and stem from a “[…] hermeneutical lacuna […] preventing [individuals] from rendering [their] experience communicatively intelligible” (Fricker 2006, 101). They arise when individuals lack the conceptual tools facilitating expression of experience or reference to specific actions or events, so they cannot “[…] make communicatively intelligible something which is particularly in [their] interest to be able to render intelligible” (Fricker 2006, 103).

Conceptual competence injustice also significantly contrasts with contributory injustice (Dotson 2012), which originates when “[…] a person has the conceptual tools to comprehend [their] experience […] and the linguistic tools to articulate it, but [their] attempts at communicating [their] ideas are thwarted by the fact that [the] audience willfully misunderstand [them]” (Dotson 2012, 32). When someone sustains a contributory injustice, what they say fails “[…] to gain appropriate uptake” (Dotson 2012, 32) inasmuch as their interlocutors intentionally, purposefully and decidedly do not “[…] capture the ideas or experiences being expressed” (Dotson 2012, 32). Consequently, contributory injustices have perpetrators: those who refrain from correctly understanding what the target of the injustice says.

In addition to helping better understand the complexity and diversity of epistemic injustice, the notion of conceptual competence injustice may be most helpful to pragmatics, a field in linguistics which may certainly benefit from it. This notion may contribute to conceptualising an undesired or unexpected perlocutionary effect (Austin 1962) of communicative behaviour arising as a consequence of the accidental relevance of a conclusion drawn in the search for the optimal relevance of verbal stimuli processed, among which lies communicative behaviour (Sperber and Wilson 1986/1995; Wilson 1999; Wilson and Sperber 2004). In what follows I purport to show the usefulness of this novel kind of epistemic injustice and thus argue in favour of incorporating a notion originated in the field of social epistemology into a linguistic discipline. In so doing, I will rely on some claims and postulates of relevance theory (Sperber and Wilson 1986/1995), a cognitive pragmatic framework delving into communication and, more precisely, comprehension, which may conveniently account for the origin of some conclusions derivable from human behaviour.

Communicative Competence

Speaking a language requires abstract knowledge of the language in question, which feeds a series of interrelated, specialised abilities indispensable for performance. Those abilities, or sub-competences, make up communicative competence and have been labelled differently in extant models (Hymes 1972; Canale 1983; Bachman 1990; Celce-Murcia et al. 1995). Among such sub-competences are:

Linguistic competence, or knowing the grammar rules and lexical repertoire of a language, which are the very rudiments of a language.

Sociocultural competence, which involves awareness of social and institutional structures; the social attributes of participants in conversations (age, gender, power, distance, etc.), and the register, style or level of politeness expected, required or allowed in certain situations. These greatly determine what people say and how they say it.

Actional competence, or mastery of a range of (conventionalised) semantico-syntactic structures to mean, but more importantly, to do specific things with words.

Linguistic competence, and more specifically, possession of and ability to use precise and adequate lexical items, are primordial in communication. Words like nouns (‘house’, ‘cat’), adjectives (‘big’, ‘empty’), verbs (‘run’, ‘bite’) and adverbs (‘fast’, ‘slowly’) encode concepts, or mental objects that become part of the mental representations entertained during comprehension (house, cat, big, red, run, bite, fast, slowly).[1] Those words are the means to name and allude to people, animals, objects, actions, events, etc. (Wilson and Sperber 1993), even if the concepts they encode may be inferentially adjusted through operations like broadening or narrowing (Wilson and Carston 2007; Carston 2012). Other words like ‘but’, ‘so’ or ‘because’, in contrast, encode procedures, or mental instructions steering the inferences the mind performs when processing linguistic input (Blakemore 1987; Wilson and Sperber 1993). While words in the former category are conceptual, those in the latter are procedural and “[…] put the user of the language into a state” in which they perform a domain-specific inference at a sub-personal level (Wilson 2016, 11). To put it differently, procedural expressions “[…] point the hearer in a [particular] direction” (Wharton 2009, 61).

Lexical (In)competence

Employing appropriate words turns out crucial for hearers to infer speakers’ actual informative intention—i.e. the set of assumptions that speakers intend to make manifest,[2] or the intended message (Sperber and Wilson 1986/1995; Wilson and Sperber 2004). Speakers are usually presupposed to be benevolent—i.e. they will seek to provide true and relevant information–[3] and competent—i.e. they are believed to command their native language and its rules of usage (Sperber 1994). True communicative competence involves guiding hearers to intended meaning through appropriate morphological, lexical, syntactic or pragmatic choices. This requires, among others, checking that words and communicative strategies are adequate and do not demand excessive cognitive effort, and that what is said will result in a satisfactory amount of cognitive effects (Sperber and Wilson 1986/1995).

Unfortunately, speakers are not always fully competent in a language—think of non-native speakers or learners of a second language– or do not behave competently because of diverse permanent pathologies—e.g. autism, Asperger syndrome, etc.– or temporary mental or physiological states like tiredness, absentmindedness, disease, anger, euphoria, nervousness, etc. (Mustajoki 2012; Padilla Cruz 2017). Among other mistakes, these factors may cause speakers to misuse vocabulary. On some occasions, lexical mistakes do not have very serious consequences, but result in rather funny anecdotes. This was the case of a French person who sought to enquire in a broken Spanish where he could catch a taxi. A mistake when pronouncing a consonant sound in the verb ‘coger’ (‘catch/take’) turned it into ‘comer’ (‘eat’), so they asked “¿Dónde puedo comer un taxi?” (“Where can I eat a taxi?”).

Some speakers may also be less competent than others in specific linguistic areas like vocabulary, syntax or pragmatics. As regards vocabulary, individuals may have conceptual deficits or conceptualisation problems originating in mismatches between concepts and words (Dua 1990; Sperber and Wilson 1997; Bazzanella and Damiano 1999). These give rise to misstatements, which may lead hearers to utterly misunderstand speakers if no meaning negotiation ensues (Banks et al. 1991). Among misunderstandings stemming from lack or misuse of vocabulary are failure to correctly understand the meaning of the words employed—i.e. the predicative function– or failure to grasp what is talked about—i.e. the referential function (Weigand 1999).

When conceptual expressions are inadequately used or the speaker lacks them, a pragmatic failure may arise, as the hearer does not understand what the speaker actually means or the hearer has difficulties to do so (Thomas 1983). Indeed, failures in expressive acts prevent hearers from making the expected or appropriate inferences (Bosco et al. 2006).[4] For instance, if someone asked you to grab them a spoon, when what they actually meant was a stool, you would reach for the spoon and not the stool and conclude that they want to eat or cook, but not to sit down or rest for a while.

When speakers do not succeed at finding adequate vocabulary, they may resort to paraphrases, synonyms, antonyms, pointing, etc. in order to somehow explain what they mean. They may also employ vague terms or placeholders, and trust hearers to inferentially adjust them in order to arrive at what they mean. Doing so is part and parcel of speakers’ strategic competence, another component of communicative competence thanks to which communicative problems are avoided or overcome, and mutual understanding is restored (Canale 1983; Celce-Murcia et al. 1995). Nevertheless, lack or misuse of vocabulary, in addition to hindering smooth communication and hampering on correct understanding, may have negative perlocutionary effects: they may bias perceptions of speakers as knowers and users of a language. In other words, infelicitous linguistic performance may impact the impressions that hearers forge about speakers.

Consequences of Lexical Problems

As linguistic input is perceived, it is processed by the mind, which subconsciously performs a wide variety of simultaneous inferences at an incredibly fast pace. Some of those inferences are necessary to assign reference to proper names, pronouns or indexicals—i.e. words like ‘here’, ‘there’ or ‘now’—others enable restriction of the denotation of some of the concepts encoded in the words in utterances; others facilitate recovery of elided material or disambiguation of some word strings; others result in the construction of descriptions of the speaker’s attitude to the proposition expressed or the speech act performed, and others are necessary to arrive at implicit contents or implicatures (Sperber and Wilson 1986/1995). These inferences depend on access to an immense variety of contextual information, which is perceptible in the physical environment or mentally stored. Virtually, there is no limit to the amount and sort of information that the mind accesses, but the mind is normally guided, as a result of evolution, by expectations of optimal relevance: it follows the path of least possible effort and maximum cognitive reward (Wilson 1999; Wilson and Sperber 2004).

Verbal actions like requesting, offering, inviting, thanking, etc., make manifest a variety of assumptions. Consider a request for a glass of water such as “May I have some water?” It may make manifest assumptions referring to the requester’s thirst and willingness to get some water, as well as to the existence of a water tap and glasses in the place where she and the hearer happen to be, and the hearer’s ability to give her some water. The speaker may have intended to make manifest to the hearer those assumptions, so they are strongly communicated (Sperber and Wilson 1986/1995). The hearer will use them as implicated premises in order to reach the implicated conclusion that the requester wants some water and he can give it to her. As a result, the hearer may decide either to comply with the request, which is the expected or preferred perlocutionary effect of the request, or not to comply with it, which is its unexpected or dispreferred perlocutionary effect.

Linguistic performance may also make manifest, to a greater or lesser extent, assumptions which the mind may exploit as premises amenable to yield a wide array of conclusions. Such conclusions are weak implicatures and are drawn as a result of the constant search for optimal relevance. Many of them are not intended by communicators, but hearers derive them at their own risk. Moreover, hearers may not even be fully aware of them or their content, so they are like impressions (Sperber and Wilson 1986/1995; Wilson and Sperber 2004). For instance, stuttering, some tones of voice or gestures may make manifest assumptions referring to nervousness or anxiety, and lead to conclude that the stutterer is uncertain about something or afraid of someone. Asking for a glass of water through an conventionally indirect request such as “Could I have some water, please?” may make manifest assumptions about the requester’s attitude and prompt the hearer to deduce that she is seeking to be polite.

Unskilled lexical performance may likewise induce people to conclude that a speaker is less competent than expected, or than average, in terms of vocabulary. If during an Old English class a student used the nominal phrases “that symbol” or “that letter” instead of the term ‘thorn’ to refer to ‘ϸ’, the teacher could conclude that the student has missed several classes or is not very knowledgeable of the Old English alphabet. If, while watching a Holy Week procession in Seville, someone referred to one of the vases or amphoras on a float through the Spanish word ‘jarrón’ instead of using the specialised term ‘jarra’ or ‘ánfora’, a local well versed in this religious festival would very likely think that the speaker is alien to it, has no idea of the various ornaments and decorations in floats, or does not know how to properly refer to them.

Lexical Problems and Epistemic Injustice

What is at stake here is an area of an individual’s communicative competence: lexical competence. While lack of vocabulary may reveal a conceptual lacuna or lack of the conceptual tools to make experience intelligible or to correctly allude to specific items, misuse of words may unveil erroneous mappings of concepts onto words, which similarly prevent a speaker from correctly naming elements in reality according to the addressees or a community of practice’s standards (Speber and Wilson 1997). Upon lack or misuse of vocabulary, the audience, depending on benevolence and condescendence, the sort of information manifest to them and the inferences they make, may arrive at prejudicial or detrimental conclusions, which might not be in the interest of the speaker owing to their partiality or inaccuracy. Those conclusions may add to the audience’s knowledge about the speaker and become the basis of an epistemic injustice (Fricker 2003, 2006, 2007). It would be ‘epistemic’ because it has to do with knowledge about the person who lacks or misuses words; it is an ‘injustice’ because the audience, on the grounds of perception of just a part of a person’s behaviour, might not construe adequate or fair knowledge about her.

In the realm of communication and verbal interaction, epistemic injustices may arise when people perceive that speakers appear less competent than expected or than average in some domain. Epistemic injustices may be unexpected or undesired perlocutionary effects and may negatively bias the testimony subsequently dispensed about an unskilled speaker, thus affecting her reputation. The question that now arises is what type(s) of epistemic injustice lack and misuse of vocabulary may give rise to.

Definitely, none of them may result in testimonial injustices because what is at stake is not the speaker’s ability to give information or the truthfulness of the information imparted. Lack of specific vocabulary would not a bring about a contributory injustice either, since the speaker lacks the words to correctly talk about specific issues, and contributory injustices arise when, despite possession of appropriate conceptual tools, a person is not understood on purpose. Misuse of vocabulary, in turn, would not trigger a contributory injustice because words do not match the appropriate concepts and the hearer does not willfully refrain from understanding the speaker. Could lack and misuse of vocabulary then result in hermeneutical injustices?

As regards lack of vocabulary, there is a conceptual lacuna that prevents the speaker from being understood as they would have expected or desired, so it could be considered to give rise to a special type of hermeneutical injustice. However, this would be problematic for two reasons: (i) there is a perpetrator of the injustice, and proper hermeneutical injustices do not have one, and (ii) the injustice stems from negative conclusions about the speaker’s performance as a consequence of poor lexical abilities. Therefore, lack and misuse of vocabulary could be better argued to give rise to an epistemic injustice about the speaker’s competence, so this is why such injustice may be better characterised as a conceptual competence injustice.

A conceptual competence injustice not only negatively affects the speaker’s lexical competence, but also her credibility (Anderson 2017). Since information and people are judged reliable or credible if they suggest sound knowledge about a particular domain, being perceived as lacking appropriate words or misusing them may decrease a speaker’s credibility because they exhibit lack of knowledge. When someone suffers a hermeneutical injustice, that person is denied epistemic trustworthiness and degraded as a knower (Fricker 2007). When a speaker is inflicted a conceptual competence injustice, they would not be completely denied communicative competence, as they are capable of producing expressive acts, even if defectively. What is at stake is simply a component of communicative competence: lexical repertoire. Competence is a gradual and comparative property: people may be more or less competent in some domains, at particular moments or in specific circumstances, or more or less competent than other people (Medina 2011). If a speaker sustains a conceptual competence injustice, they could be degraded as a knower of only some domain corresponding to a particular semantic field, but never as a fully competent speaker of a language.

The speaker in question would only be degraded as a knower of a language in some respects and could be denied what may be labelled lexical reliability or accuracy: the ability to select and use appropriate words in order to name objects, animals, events, etc. and refer to them. This should feature as a component of communicative competence. When someone is inflicted a conceptual competence injustice, they are perceived as less competent as regards vocabulary, and a person who is incompetent in terms of vocabulary, and ultimately in conceptual terms, cannot be veridical because they lack certain words or fail to use them correctly. Accordingly, that person may receive what Dotson (2011) calls testimonial quieting, a phenomenon occurring when an audience do not recognise someone as a knower and refuse to pay attention or accept what they say about a specific domain of knowledge.

Conclusion

Production of words and utterances may have varied perlocutionary effects, some of which are unexpected or undesired. Lack or misuse of vocabulary may give rise to detrimental conclusions about speakers, which may lead an audience to wrong her. The notion of hermeneutical injustice proves problematic in order to define and characterise such wronging, and so does that of contributory injustice. Another notion alluding to competence is called for, and that is Anderson’s (2017) notion of conceptual competence injustice. It may certainly be most helpful to linguistic pragmatics as a way to conceptualise some of the manifold consequences of communicative behaviour.

References

Anderson, Derek. “Conceptual Competence Injustice.” Social Epistemology 31, no. 2 (2017): 210-223.

Austin, John L. How to Do Things with Words. Oxford: Oxford University Press, 1962.

Bachman, Lyle F. Fundamental Considerations in Language Testing. Oxford: Oxford University Press, 1990.

Banks, Stephen P., Gao Ge, and Joyce Baker. “Intercultural Encounters and Miscommunication.” In “Miscommunication” and Problematic Talk, edited by Nikolas Coupland, Howard Giles, and John M. Weimann, 103-120. London: Sage, 1991.

Bazzanella, Carla, and Rossana Damiano. “The Interactional Handling of Misunderstanding in Everyday Conversations.” Journal of Pragmatics 31 (1999): 817-836.

Blakemore, Diane. Semantic Constraints on Relevance. Oxford: Basil Blackwell, 1987.

Bosco, Francesca M., Monica Bucciarelli, and Bruno G. Bara. “Recognition and Repair of Communicative Failures: A Developmental Perspective.” Journal of Pragmatics 38 (2006): 1398-1429.

Canale, Michael. “From Communicative Competence to Communicative Language Pedagogy.” In Language and Communication, edited by Jack C. Richards and Richard W. Schmidt, 2-28. London: Longman, 1983.

Carston, Robyn. “Word Meaning and Concept Expressed.” The Linguistic Review 29, no. 4 (2012): 607-623.

Celce-Murcia, Marianne, Zoltán Dörnyei, and Sarah Thurrell. “Communicative Competence: A Pedagogically Motivated Model with Content Modifications.” Issues in Applied Linguistics 5 (1995): 5-35.

Dotson, Kristie. “Tracking Epistemic Violence, Tracking Practices of Silencing.” Hypatia 26, no. 2 (2011): 236-257.

Dotson, Kristie. “A Cautionary Tale: On Limiting Epistemic Oppression.” Frontiers: A Journal of Women Studies 33, no. 1 (2012): 24-47.

Dua, Hans R. “The Phenomenology of Miscommunication.” In Beyond Goffman, edited by Stephen H. Riggins, 113-139. Berlin: Mouton de Gruyter, 1990.

Fricker, Miranda. “Epistemic Injustice and a Role for Virtue in the Politics of Knowing.” Metaphilosophy 34, no. 1-2 (2003): 154-173.

Fricker, Miranda. “Powerlessness and Social Interpretation.” Episteme 3, no. 1-2 (2006): 96-108.

Fricker, Miranda. Epistemic Injustice. Power & the Ethics of Knowing. Oxford: Oxford University Press, 2007.

Hymes, Dell H. “On Communicative Competence.” In Sociolinguistics. Selected Readings, edited by John B. Pride and Janet Holmes, 269-293. Baltimore: Penguin Books, 1972.

Keysar, Boaz, and Anne S. Henly. “Speakers’ Overestimation of Their Effectiveness.” Psychological Science 13, no. 3 (2002): 207-212.

Medina, José. “The Relevance of Credibility Excess in a Proportional View of Epistemic Injustice: Differential Epistemic Authority and the Social Imaginary.” Social Epistemology 25, no. 1 (2011): 15-35.

Mustajoki, Arto. “A Speaker-oriented Multidimensional Approach to Risks and Causes of Miscommunication.” Language and Dialogue 2, no. 2 (2012): 216-243.

Padilla Cruz, Manuel. “Interlocutors-related and Hearer-specific Causes of Misunderstanding: Processing Strategy, Confirmation Bias and Weak Vigilance.” Research in Language 15, no. 1 (2017): 11-36.

Shintel, Hadas, and Boaz Keysar. “Less is More: A Minimalist Account of Joint Action in Communication.” Topics in Cognitive Science 1 (2009): 260-273.

Sperber, Dan. “Understanding Verbal Understanding.” In What Is Intelligence? edited by Jean Khalfa, 179-198. Cambridge: Cambridge University Press, 1994.

Sperber, Dan, and Deirdre Wilson. Relevance. Communication and Cognition. Oxford: Blackwell, 1986.

Sperber, Dan, and Deirdre Wilson. Relevance. Communication and Cognition. 2^nd edition. Oxford: Blackwell, 1995.

Sperber, Dan, and Deirdre Wilson. “The Mapping between the Mental and the Public Lexicon.” UCL Working Papers in Linguistics 9 (1997): 107-125.

Thomas, Jenny. “Cross-cultural Pragmatic Failure.” Applied Linguistics 4, no. 2 (1983): 91-112.

Weigand, Edda. “Misunderstanding: The Standard Case.” Journal of Pragmatics 31 (1999): 763-785.

Wharton, Tim. Pragmatics and Non-verbal Communication. Cambridge: Cambridge University Press, 2009.

Wilson, Deirdre. “Metarepresentation in Linguistic Communication.” UCL Working Papers in Linguistics 11 (1999): 127-161.

Wilson, Deirdre. “Reassessing the Conceptual-Procedural Distinction.” Lingua 175-176 (2016): 5-19.

Wilson, Deirdre, and Dan Sperber. “Linguistic Form and Relevance.” Lingua 90, no. 1-2 (1993): 1-25.

Wilson, Deirdre, and Dan Sperber. “Relevance Theory”. In The Handbook of Pragmatics, edited by Larry Horn, and Gregory Ward, 607-632. Oxford: Blackwell, 2004.

[1] Following a relevance-theoretic convention, the mental concepts encoded by some words are notated in small caps.

[2] In relevance-theoretic pragmatics, the notion of manifestness refers to the capability of some fact or state of affairs to be mentally represented by an individual (Sperber and Wilson 1986/1995).

[3] Relevance is a property of stimuli, which increases as the amount of cognitive effects—strengthening or contradiction of previous information, or contextual implications– increases and decreases as the amount of cognitive effort invested in processing increases.

[4] Note that to speakers, what they mean may be clear enough, as they tend to be egocentric and might not take into account their interlocutors’ mental states (Keysar and Henly 2002; Shintel and Keysar 2009).

In Critical Replies conceptual competence injustice, Derek Anderson, epistemic injustice, Manuel Padilla Cruz, Miranda Fricker

Learning How to Think Better: A Response to Davidson and Kelly, Ben Sherman

SERRC — March 16, 2016 — Leave a comment

Author Information: Ben Sherman, Brandeis University, shermanb@brandeis.edu

Sherman, Ben. “Learning How to Think Better: A Response to Davidson and Kelly.” Social Epistemology Review and Reply Collective 5, no. 3 (2016): 48-53.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-2JP

Please refer to:

Sherman, Benjamin R. “There’s No (Testimonial) Justice: Why Pursuit of a Virtue is Not the Solution to Epistemic Injustice.” Social Epistemology (2015): 1-22. doi:10.1080/02691728.2015.1031852.
Alfano, Mark. “Becoming Less Unreasonable: A Reply to Sherman.” Social Epistemology Review and Reply Collective 4, no. 7 (2015): 59-62.
Sherman, Ben. “(Less Un-) Attainable Virtues: A Response to Alfano.” Social Epistemology Review and Reply Collective 4, no. 10 (2015): 14-18.
Davidson, Lacey J. and Daniel R. Kelly. “Intuition, Judgment, and the Space Between: A Reply to Sherman.” Social Epistemology Review and Reply Collective 4, no. 11 (2015): 15-20.
Washington, Natalia. “I Don’t Want to Change Your Mind: A Reply to Sherman.” Social Epistemology Review and Reply Collective 5, no. 3 (2016): 10-14

Image credit: wallsdontlie, via flickr

My thanks to Davidson and Kelly for their reply to my paper.[1] I am grateful on two counts in particular: Continue Reading…

In Critical Replies Ben Sherman, Daniel R. Kelly, epistemic injustice, Lacey J. Davidson, Miranda Fricker, virtue theory

Intuition, Judgment, and the Space Between: A Reply to Sherman, Lacey J. Davidson and Daniel R. Kelly

SERRC — November 9, 2015 — 2 Comments

Author Information: Lacey J. Davidson, Purdue University, davidsl@purdue.edu; Daniel R. Kelly, Purdue University, drkelly@purdue.edu

Davidson, Lacey J. and Daniel R. Kelly. “Intuition, Judgment, and the Space Between: A Reply to Sherman.” Social Epistemology Review and Reply Collective 4, no. 11 (2015): 15-20.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-2sf

Please refer to:

Sherman, Benjamin R. “There’s No (Testimonial) Justice: Why Pursuit of a Virtue is Not the Solution to Epistemic Injustice.” Social Epistemology (2015): 1-22. doi:10.1080/02691728.2015.1031852.
Alfano, Mark. “Becoming Less Unreasonable: A Reply to Sherman.” Social Epistemology Review and Reply Collective 4, no. 7 (2015): 59-62.
Sherman, Ben. “(Less Un-) Attainable Virtues: A Response to Alfano.” Social Epistemology Review and Reply Collective 4, no. 10 (2015): 14-18.

Image credit: boingboing

“And now that you don’t have to be perfect, you can be good.” —John Steinbeck, East of Eden

Sherman (2015) agrees with Fricker (2007) that there is a problem, but disagrees about what to do about it. The problem is epistemic injustice, failing to take others as seriously as they deserve to be taken in matters epistemic, a form of miscalculation whose effects can not only stabilize and strengthen types of injustice that already exist, including types of inequality, prejudice, discrimination, but that can potentially produce new forms of injustice as well. Fricker sketches an account of testimonial justice, a virtue that, when properly nourished, she claims can serve as a corrective to epistemic injustice. Sherman is skeptical on many counts: that attempts to achieve testimonial justice would help —indeed, he worries that they would actually backfire and hinder the fight against epistemic injustice; that testimonial justice as depicted by Fricker is in fact a virtue; and that the virtue-theoretic framework via which Fricker expresses her notion of testimonial justice is generally viable anyway. Our reply to Sherman is broadly Frickerian in spirit, though the position we take departs Fricker’s own. Continue Reading…

In Critical Replies Benjamin Sherman, Daniel Kelly, epistemic injustice, Lacey Davidson, Miranda Fricker, testimonial injustice

White Ignorance and Hermeneutical Injustice: A Comment on Medina and Fricker, Charles W. Mills

SERRC — December 17, 2013 — Leave a comment

Author Information: Charles W. Mills, Northwestern University, c-mills@northwestern.edu

Mills, Charles W. “White Ignorance and Hermeneutical Injustice: A Comment on Medina and Fricker.” Social Epistemology Review and Reply Collective 3, no. 1 (2013): 38-43.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1ce

Please refer to:

Medina, José. Hermeneutical injustice and polyphonic contextualism: Social silences and shared hermeneutical responsibilities. Social Epistemology 26, no. 2 (2012): 201-220.
Dieleman, Susan. “Review Essay: ‘Agnotology: The Making and Unmaking of Ignorance’ and ‘Race and Epistemologies of Ignorance.” Social Epistemology Review and Reply Collective. 2012.
Beeby, Laura. Reply to José Medina. Social Epistemology Review and Reply Collective 1, no. 6 (2012).
Medina, José. Reply to Laura Beeby. Social Epistemology Review and Reply Collective 1, no. 6 (2012).
Beeby, Laura. Collective resources and collectivity: A reply to José Medina Social Epistemology Review and Reply Collective 1, no. 11 (2012): 12-15.
Fricker, Miranda. “How is hermeneutical injustice related to ‘white ignorance’?” Social Epistemology Review and Reply Collective 2, no. 8 (2013): 49-53.

In my “White Ignorance” (Mills 2007), I welcomed the development within formal epistemology of social epistemology, and the advent of journals like Social Epistemology, while complaining that the authors in this new branch of epistemology seemed in general to be working with a concept of the social that excluded social oppression. So I should begin by saying how delighted I am to find my essay being discussed years later in none other than Social Epistemology (and the Review Collective) itself — and by two philosophers, Miranda Fricker and José Medina, whose recent books (Fricker 2007; Medina 2013) I see as exemplary challenges to this unfortunate pattern of exclusion. I would claim that in the same way that the “ideal theory” famous from John Rawls’s A Theory of Justice (1999) has oriented — or, in my view, mis-oriented — philosophical discussions of social justice, so its epistemic analogue has arguably mis-oriented philosophical discussions of social epistemology. Continue Reading…

In Critical Replies Charles W. Mills, hermeneutical injustice, José Medina, Miranda Fricker, white ignorance

How is hermeneutical injustice related to ‘white ignorance’? Reply to José Medina’s “Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities”, Miranda Fricker

SERRC — July 12, 2013 — 2 Comments

Author Information: Miranda Fricker, University of Sheffield, m.fricker@sheffield.ac.uk

Fricker, Miranda. 2013. “How is hermeneutical injustice related to ‘white ignorance’? Reply to José Medina’s ‘Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities’.” Social Epistemology Review and Reply Collective 2 (8): 49-53.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-SC

Please refer to:

Medina, José. 2012a. Hermeneutical injustice and polyphonic contextualism: Social silences and shared hermeneutical responsibilities. Social Epistemology 26 (2): 201-220.
Dieleman, Susan. 2012. “Review Essay: ‘Agnotology: The Making and Unmaking of Ignorance’ and ‘Race and Epistemologies of Ignorance.” Social Epistemology Review and Reply Collective.
Beeby, Laura. 2012. Reply to José Medina. Social Epistemology Review and Reply Collective 1 (6).
Medina, José. 2012b. Reply to Laura Beeby. Social Epistemology Review and Reply Collective 1 (6).
Beeby, Laura. 2012. Collective resources and collectivity: A reply to José Medina Social Epistemology Review and Reply Collective 1 (11): 12-15.

I have learned an enormous amount from all the discussions of epistemic injustice in the Review and Reply Collective, and I have found it virtually impossible to know how to intervene. However, something in José Medina’s discussion of hermeneutical injustice and, in particular, its relation to the phenomenon that Charles Mills has termed ‘white ignorance’, has opened up an issue to which I feel I can make a contribution. That is, despite being unsure about how best to relate the phenomenon I wrote about under the head ‘hermeneutical injustice’ to the phenomenon of white ignorance[1] (something Gaile Pohlhaus has also written about under the more generic label ‘willful hermeneutical ignorance’), I am inclined to express some disagreement with the direction Medina wants to take the category ‘hermeneutical injustice’. Continue Reading…

In Critical Replies Charles Mills, epistemic injustice, hermeneutical injustice, José Medina, Miranda Fricker, polyphonic contextualism, white ignorance

Collective resources and collectivity: A reply to José Medina, Laura Beeby

SERRC — October 22, 2012 — Leave a comment

Author Information: Laura Beeby, California State University, Fullerton, lbeeby@fullerton.edu

Beeby, Laura. 2012. Collective resources and collectivity: A reply to José Medina Social Epistemology Review and Reply Collective 1 (11): 12-15.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-ty

Please refer to:

Medina, José. 2012a. Hermeneutical injustice and polyphonic contextualism: Social silences and shared hermeneutical responsibilities. Social Epistemology 26 (2): 201-220.
Beeby, Laura. 2012. Reply to José Medina. Social Epistemology Review and Reply Collective 1 (6) http://wp.me/p1Bfg0-lV.
Medina, José. 2012b. Reply to Laura Beeby. Social Epistemology Review and Reply Collective 1 (6). http://wp.me/p1Bfg0-ms.

I am grateful to José Medina for his thoughtful response to my concerns about abandoning the notion of a broadly shared hermeneutical resource.[1] This notion of a shared resource, opened up so nicely by Fricker’s work, will be of interest to anyone concerned with how we manage to share our thoughts with one another — both in terms of shared understandings and in terms of shared conversations.[2] Without some shared set of meanings, concepts, terms, or practices, these fundamental capacities for communication and understanding become impossible for us. The questions under discussion in my exchanges with Medina are about how we share our collective resource, and with whom we do the sharing. Medina’s comments provide helpful clarification about these questions, and they promise to move the debate forward in several ways. Continue Reading…

In Critical Replies collectivity, hermeneutical injustice, José Medina, Laura Beeby, Miranda Fricker, polyphonic contextualism

Fleshing Out the Structural Aspects of Hermeneutical Injustice, James McCollum

SERRC — August 7, 2012 — Leave a comment

Author Information: James McCollum, Saint Louis University, jim.mccollum@gmail.com

Please cite as:

McCollum, James. 2012. Fleshing out the structural aspects of hermeneutical injustice. Social Epistemology Review and Reply Collective 1 (9): 33-36

The PDF for the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-qC

Editor’s Note: For additional context, please refer to:

McCollum, James. 2012. Hermeneutical injustice and the social sciences: Development policy and positional objectivity. Social Epistemology 26 (2): 189-200.
Marshall, Sandra. 2012. A problem for the social sciences: A comment on James McCollum on hermeneutical injustice. Social Epistemology Review and Reply Collective 1 (7): 21-23.

Sandra Marshall (2012) puts pressure on several aspects of my account of hermeneutical injustice in the social sciences. Her comments are useful and give me an opportunity to broaden the scope of my research. Her most significant concern, from my point of view, is whether the social sciences and the bureaucratic epistemes that they underwrite actually constitute hermeneutical injustice.

Hermeneutical injustice is, in Fricker’s words, “the injustice of having some significant area of one’s social experience obscured from collective understanding owing to persistent and wide-ranging hermeneutical marginalization.” (Fricker 2007, 154) This injustice, because it is conceptual in nature, affects the way we interpret our world and render our experiences intelligible to others. Marshall rightly highlights the intelligibility condition of hermeneutical injustice, for it is not merely a refusal to hear a complaint but a failure, a structural failure, to understand a certain form of harm. Continue Reading…

In Critical Replies, Uncategorized hermeneutical injustice, James McCollum, Miranda Fricker, Sandra Marshall

Bohman on Domination and Epistemic Injustice, Simon Căbulea May

SERRC — July 10, 2012 — 2 Comments

Author Information: Simon Căbulea May, Florida State University, smay@fsu.edu

May, Simon Căbulea. 2012. Bohman on domination and epistemic injustice. Social Epistemology Review and Reply Collective 1 (8): 7-12

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-p9

Please refer to:

Bohman, James. 2012. Domination, epistemic injustice and republican epistemology. Social Epistemology 26 (2): 175-187.
Bohman, James. 2012. In defense of republican epistemology: Reply to May. Social Epistemology Review and Reply Collective 1 (9): 42-45.

Miranda Fricker (2007) claims that an individual suffers an epistemic injustice when she is wronged in her capacity as a knower. Fricker identifies two main forms of epistemic injustice. Testimonial injustice occurs when an individual’s credibility is diminished because her audience holds an identity prejudice against people like her. Hermeneutical injustice occurs when an individual cannot properly articulate her experiences or interests insofar as the interpretive resources available in the social environment are oriented towards the experiences and interests of others. In both cases, the individual is harmed as a contributor to the collective production and dissemination of knowledge. Virtuous epistemic agents manifest epistemic justice by detecting and correcting identity prejudices and by being alert to the presence and effects of hermeneutical impoverishment.

James Bohman (2012) proposes a republican conception of epistemic injustice as an alternative to Fricker’s virtue theoretical account. The key element in Bohman’s approach is the concept of domination, one of the central concepts in republican political theory more generally. He claims that all cases of epistemic injustice involve forms of domination (2012: 182-83), and that institutional mechanisms of non-domination are accordingly necessary to remedy epistemic injustice. In essence, Fricker’s account needs a more robust political dimension, one that republican thought stands ready to provide. I agree with Bohman that there are important connections between domination and epistemic injustice. Nevertheless, I am not persuaded by his characterisation of these connections. In what follows, I briefly set out Bohman’s account of domination and then critically discuss three interpretations of the relationship between domination and epistemic injustice suggested by his discussion: Continue Reading…

In Critical Replies domination, epistemic injustice, James Bohman, Miranda Fricker, Simon May

Archives For Miranda Fricker

On the Usefulness of the Notion of ‘Conceptual Competence Injustice’ to Linguistic Pragmatics, Manuel Padilla Cruz

Learning How to Think Better: A Response to Davidson and Kelly, Ben Sherman

Intuition, Judgment, and the Space Between: A Reply to Sherman, Lacey J. Davidson and Daniel R. Kelly

White Ignorance and Hermeneutical Injustice: A Comment on Medina and Fricker, Charles W. Mills

How is hermeneutical injustice related to ‘white ignorance’? Reply to José Medina’s “Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities”, Miranda Fricker

Collective resources and collectivity: A reply to José Medina, Laura Beeby

Fleshing Out the Structural Aspects of Hermeneutical Injustice, James McCollum

Bohman on Domination and Epistemic Injustice, Simon Căbulea May

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