En este texto se estudia la modulación interpretativa de la relación estructural entre la espacialidad y la disposición afectiva que se da a lo largo de la obra heideggeriana. Por una cuestión de delimitación necesaria, el foco de análisis será colocado en la etapa de la analítica existenciaria de Ser y Tiempo y en el denominado pensar topológico de los años 50. Por tanto, el hilo conductor interpretativo para pensar lo anímico será proporcionado por la angustia y la serenidad respectivamente. (...) Este trabajo intenta proponer que una de las claves fundamentales para pensar la transformación del sentido de lo afectivo en la obra heideggeriana se encuentra en la reconfiguración interpretativa acerca de la espacialidad que se da en los textos del pensador alemán posteriores a la Kehre; fundamentalmente aquellos que son elaborados en la etapa más tardía de su pensamiento. (shrink)

Esta investigación postula que la identidad narrativa ricoeuriana y el habitar poético heideggeriano se pueden complementar y potenciar recíprocamente para generar un arraigo que permita convivir adecuadamente con el mundo tecnológico científico. En el mundo contemporáneo todos los aspectos de la acción humana adquieren una dependencia casi total de la técnica y de sus estructuras de despliegue óntico. Dentro de este horizonte, cada faceta de la vida humana sufre una determinada modificación, y, por ende, una afectación existencial. De esta forma, (...) nuestra vivencia espacio-temporal del mundo también es fundamentalmente modificada. Como herramienta metódica para desplegar el diálogo entre la identidad narrativa y el habitar poético, se tomará a la morada como lugar eminente para pensar el juego espacio-temporal de mundo desde donde el ser humano se reconoce. Con esta finalidad, en primer lugar, se describirá la manera en que el arraigo del habitar poético y la identidad narrativa reiteran, a su manera, nuestro sí mismo en el nivel ontológico existencial. En segundo lugar, se especificarán algunas modalidades de afectación espacio-temporales provocadas por los cambios tecnológico-científicos de nuestra era. Finalmente, como objetivo fundamental, se pretende generar una comprensión amplia de la reciprocidad entre la identidad narrativa y el habitar poético; mostrando su potencial relación dinámica, conceptual y de co-potenciación. (shrink)

We discuss the effectiveness of mediated communication (internet communication via a computer tablet) and tacit engagement in a Project on mental health. The project is aimed at improving the wellbeing of adult women living with chronic mental disorders in long-term psychiatric internment. The computer tablets act as "portals" to provide access and conatct with the outside world for patients who have poor (if any) external social support. This support includes a patient-centred psycho-social care, and accompanying clinical and pharmaceutical treatment. Both (...) patients and their relatives accepted the benefits of internet mediation, for very different reasons. For the patient, this is a flash of contact with humanity, and for the relatives the internet communication this proved to be an alternative to the need for physical proximity. As some patients had no relatives or friends to communicate (even remotely) with the outside world, and because there is a school next door to the clinic, we visualized that the communication between these two communities could provide both a therapeutic and poetic act of learning and compassion. The electronic portal could serve as a virtual bridge between two forbidden domains. Although awareness of students of the nearby school was raised about mental health, the use of internet mediation devoid of physical proximity made the students suspicious of the goal of the mediation. From the patient's side, however, each contact was an instance of joy. Several issues were raised from this exercise. (shrink)

We discuss the effectiveness of mediated communication (internet communication via a computer tablet) and tacit engagement in a Project on mental health. The project is aimed at improving the wellbeing of adult women living with chronic mental disorders in long-term psychiatric internment. The computer tablets act as "portals" to provide access and conatct with the outside world for patients who have poor (if any) external social support. This support includes a patient-centred psycho-social care, and accompanying clinical and pharmaceutical treatment. Both (...) patients and their relatives accepted the benefits of internet mediation, for very different reasons. For the patient, this is a flash of contact with humanity, and for the relatives the internet communication this proved to be an alternative to the need for physical proximity. As some patients had no relatives or friends to communicate (even remotely) with the outside world, and because there is a school next door to the clinic, we visualized that the communication between these two communities could provide both a therapeutic and poetic act of learning and compassion. The electronic portal could serve as a virtual bridge between two forbidden domains. Although awareness of students of the nearby school was raised about mental health, the use of internet mediation devoid of physical proximity made the students suspicious of the goal of the mediation. From the patient's side, however, each contact was an instance of joy. Several issues were raised from this exercise. (shrink)

Resumen: El estatuto teórico del concepto de la violencia escolar se ha resuelto parcialmente mediante el uso de definiciones. En el caso del campo científico chileno las definiciones de violencia escolar se formulan desde una episteme dualista, que establece la distinción entre lo escolar y lo no escolar, priorizan a un individuo abstracto, donde el espacio prima sobre el tiempo, las relaciones son causales y, en menor medida, de tipo covariación, constructiva de realidades y especular. El componente performativo es doble: (...) i) un modo de codificación y clasificaciones que estabilizan a un objeto que irrumpe en el campo científico y escolar; ii) producen una ausencia y exclusión de las relaciones y categorías posibles. No obstante, se observa que al interior de las propias definiciones se encuentran las semillas para un trabajo de transformación hacia epistemes no dualistas y complejas mediante las dimensiones de producción, reproducción y cruce de las violencias en la institución escolar según un enfoque tríadico. Esta reconstrucción se basa en un corpus de artículos indexados del campo de la educación sobre Chile entre los años 2001 a 2013.: The theoretical statute of the concept of school violence has been partly solved using definitions. In the case of the Chilean scientific field, the definitions of school violence are defined from a dualistic episteme that establishes the distinction between what is part of the school and what is not, that prioritizes an abstract subject, where space is more important than time, the relationships are of causal type and, to a lesser extent, of covariation type, that builds realities and that is speculative. The performative component has two aspects: i) a coding mode and classifications that stabilize an object that disrupts the scientific and school fields, and ii) produce a lack and exclusion of the relationships and potential categories. Nevertheless, it has been observed that there are some elements within the own definitions that could work for the transformation of dualistic and complex epistemes, through a dimension of production, reproduction, and the cross of different types of violence at school, following a triadic approach. This reconstruction is based on a corpus of articles from indexed journals about the Chilean educational field between 2001 and 2013. (shrink)

Resumen: La dimensión teórica del estudio de la violencia escolar ha quedado rezagada en el campo de la investigación en educación. Se constata un déficit explicativo y en consecuencia de orden teórico, con ciertos reduccionismos y una proliferación de mediciones de conductas. En este artículo se plantea la necesidad de pasar de un objeto binario que separa, a veces en términos de oposición, la escuela de la sociedad a un objeto de estudio de tres dimensiones: las violencias que produce la (...) escuela; las violencias que se reproducen en la escuela; las violencias que cruzan la escuela. Esta reformulación tríadica del objeto de estudio es producto de una línea de investigación y de la revisión de la literatura indexada entre el año 1990 y 2015.: School violence theoretical research has been falling behind in the field of education research. An explanatory deficit emerges and therefore also theoretical, with certain reductionism and a proliferation of behavior measurement. This article focuses on the need of moving from a binary object that puts apart, sometimes in terms of opposition, the school from society, to an object of study with three dimensions: different forms of violence produced by the school itself; different forms of violence that are reproduced at the school; different forms of violence that pass through the school. This triadic reformulation of the object of study is the result from a line of research and the review of indexed literature between 1990 and 2015. (shrink)

Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

This text corresponds to Lectio Inauguralis of our Faculty in the first academic semester of 1988. Its aim is to show, from theoretical consciously assumed suppositions and through concrete achievements, some lines of research that can make intelligible the process followed in Latin America by the philosophy of explicitly Christian inspiration. It seeks, first of all, to bring to light what is theoretical and vitally at stake in each of the most significant moments of this process. Some philosophical figures (...) are also highlighted as illustrative examples. After some brief reflections that try to define the meaning of the terms “Christian Philosophy in Latin America”, the development of this philosophy is exposed from the 18th century up to the present time. The text preserves its original form, with no references and subtitles. Only a summary bibliography has been added. (shrink)

En este trabajo ofrecemos la traducción del latín al español del Liber de convenientia fidei et intellectus in obiecto de Ramón Llull, con introducción y notas. Se trata de una obra en la que el filósofo mallorquín efectúa una síntesis de su pensamiento en torno de las relaciones entre fe y razón, así como de su posición respecto de la defensa de la fe católica y la conversión de los no cristianos. El opúsculo, que se muestra como un trabajo definitivo (...) en cuanto al establecimiento de la relación mencionada, hecha mano de los elementos fundamentales de su sistema, el Ars magna, pero aun así es una rara avis dentro de la opus luliana: está pleno de citas bíblicas y alusiones a las auctoritates eclesiásticas más renombradas, unas y otras ausentes en la mayoría de las obras lulianas. In this paper we offer the translation from Latin to Spanish of Ramón Llull´s Liber de convenientia fidei et intellectus in obiecto with introduction and notes. This is a work where the mallorcan philosopher makes a synthetic framework of his thinking on the relationship between faith and reason, as well as of his position towards the defense of catholic faith and conversion of non-christian people. The text, which is shown as a definitive work in the setting of this relationship, uses the most characteristic principles of his system, Ars magna, but still is a rara avis inside the opus lulliana: is full of biblical quotations and allusions to the most renowned ecclesiastical auctoritates, all these absents in most lullian woks. (shrink)

The interaction between rhetoric and preaching is evident in St. Augustine in his sermons ad populum or sermons to his congregation. He expresses himself with care with the aim of achieving true spiritual progress in his hearers. Their reactions encourage him to make an attentive use of the rhetoric resources his authoritative experience has given him, and to exploit any possible means of raise his level of discourse. Signs of agreement from his congregation indicate an ongoing relationship with them. At (...) any rate Augustine, in his preaching, is happy to make the best possible use of his rhetorical powers and leave the rest to God. The formation of a long-standing congregation requires him to go beyond customary limits so as to become a notable model of a Christian orator. (shrink)

Ascensiones in corde. Agostino d'Ippona. Studio di Miranda Leonel.

The main objective of this text is to analyze some of the ambiguities that characterize Augustine of Hippo’s position regarding the so-called pagan culture in general and Greek philosophy in particular. As a matter of fact, the author of Confessions is situated in a mid-term, which I identify by the expression “the paradox of between”, for he does not totally embrace the position of Justin Martyr, who identifies Christian wisdom with Greek philosophy, neither does he claim the other extreme (...) position of Tertullian, who sees an antagonism or an insuperable gap between “Christian wisdom” and “pagan wisdom”, or between faith and reason. In the perspective of this paradox, three major questions will be examined: (a) the relation between philosophy and Christian religion, (b) the problem of the “platonic philosophers”, (c) the concepts of recollection and memory. (shrink)

With the advance of biomedicine, certain individuals and groups are vulnerable because of their incapacities to defend themselves. The International Bioethics Committee as a UNESCO working group has for the last several years dedicated to deepen this principle of human vulnerability and personal integrity. This book serves to supplement this effort with a religious perspective given a great number of the world's population is affiliated with some religious traditions. While there is diversity within each of these traditions, all of them (...) carry in them the mission to protect the weak, the underprivileged, and the poor. Thus, here presented is a collection of papers written by bioethics experts from six major world religions-Buddhism, Christianity, Confucianism, Hinduism, Islam, and Judaism-who were gathered to discuss the meaning and implications of the principle of vulnerability in their respective traditions. (shrink)

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

Spacetime as we know and love it is lost in most approaches to quantum gravity. For many of these approaches, as inchoate and incomplete as they may be, one of the main challenges is to relate what they take to be the fundamental non-spatiotemporal structure of the world back to the classical spacetime of GR. The present essay investigates how spacetime is lost and how it may be regained in one major approach to quantum gravity, loop quantum gravity.

In this paper I respond to three commentaries on Epistemic Injustice: Power and the Ethics of Knowing. In response to Alcoff, I primarily defend my conception of how an individual hearer might develop virtues of epistemic justice. I do this partly by drawing on empirical social psychological evidence supporting the possibility of reflective self-regulation for prejudice in our judgements. I also emphasize the fact that individual virtue is only part of the solution – structural mechanisms also have an essential role (...) in combating epistemic injustice. My response to Goldberg principally concerns my perceptual account of the epistemology of testimony, which I defend as being both well-motivated and best categorized as a species of non-inferentialism. I also explain its relation to the reductionism/non-reductionism contrast, and defend my resistance to casting it as any kind of default view. In response to Hookway, I contrast discriminatory with distributive forms of epistemic injustice, and defend the basic taxonomy I present in the book, which casts testimonial and hermeneutical injustice as the two fundamental discriminatory forms of epistemic injustice. (shrink)

When we hope to explain and perhaps vindicate a practice that is internally diverse, philosophy faces a methodological challenge. Such subject matters are likely to have explanatorily basic features that are not necessary conditions. This prompts a move away from analysis to some other kind of philosophical explanation. This paper proposes a paradigm based explanation of one such subject matter: blame. First, a paradigm form of blame is identified—‘Communicative Blame’—where this is understood as a candidate for an explanatorily basic form (...) of blame. Second, its point and purpose in our lives is investigated and found to reside in its power to increase the alignment of the blamer and the wrongdoer's moral understandings. Third, the hypothesis that Communicative Blame is an explanatorily basic form of blame is tested out by seeing how far other kinds of blame can reasonably be understood as derivative, especially in respect of blame's point and purpose. Finally, a new and quasi-political worry about blame is raised. (shrink)

Bernard Williams is a sceptic about the objectivity of moral value, embracing instead a qualified moral relativism—the ‘relativism of distance’. His attitude to blame too is in part sceptical. I will argue that the relativism of distance is unconvincing, even incoherent; but also that it is detachable from the rest of Williams's moral philosophy. I will then go on to propose an entirely localized thesis I call the relativism of blame, which says that when an agent's moral shortcomings by our (...) lights are a matter of their living according to the moral thinking of their day, judgements of blame are out of order. Finally, I will propose a form of moral judgement we may sometimes quite properly direct towards historically distant agents when blame is inappropriate—moral-epistemic disappointment. Together these two proposals may help release us from the grip of the idea that moral appraisal always involves the potential applicability of blame, and so from a key source of the relativist idea that moral appraisal is inappropriate over distance. (shrink)

I shall first briefly revisit the broad idea of ‘epistemic injustice’, explaining how it can take either distributive or discriminatory form, in order to put the concepts of ‘testimonial injustice’ and ‘hermeneutical injustice’ in place. In previous work I have explored how the wrong of both kinds of epistemic injustice has both an ethical and an epistemic significance—someone is wronged in their capacity as a knower. But my present aim is to show that this wrong can also have a political (...) significance in relation to non-domination, and so to freedom. While it is only the republican conception of political freedom that presents nondomination as constitutive of freedom, I shall argue that non-domination is best understood as a thoroughly generic liberal ideal of freedom to which even negative libertarians are implicitly committed, for non-domination is negative liberty as of right—secured non-interference. Crucially on this conception, non-domination requires that the citizen can contest interferences. Pettit specifies three conditions of contestation, each of which protects against a salient risk of the would-be contester not getting a ‘proper hearing’. But I shall argue that missing from this list is anything to protect against a fourth salient threat: the threat that either kind of epistemic injustice might disable contestation by way of an unjust deflation of either credibility or intelligibility. Thus we see that both testimonial and hermeneutical injustice can render a would-be contester dominated. Epistemic justice is thereby revealed as a constitutive condition of non-domination, and thus of a central liberal political ideal of freedom. (shrink)

There are two kinds of forgiveness that appear as radically different from one another: one presents forgiveness as essentially earned through remorseful apology; the other presents it as fundamentally non-earned—a gift. The first, which I label Moral Justice Forgiveness, adopts a stance of moral demand and conditionality; the second, which I label Gifted Forgiveness, adopts a stance of non-demand and un-conditionality. Each is real; yet how can two such different responses to wrongdoing be of one and the same kind? This (...) paper explains how, by showing that the basic role each plays in moral-social life is the same; and that one is conceptually and therefore historically prior to the other. The result is pluralism, with each kind of forgiveness represented as distinctive in both its psychology and its normativity; and yet an ordered pluralism—with Moral Justice Forgiveness revealed as the root kind, and Gifted Forgiveness a culturally contingent iteration. (shrink)

We gain information from collective, often institutional bodies all the time—from the publications of committees, news teams, or research groups, from web sites such as Wikipedia, and so on—but do these bodies ever function as genuine group testifiers as opposed to mere group sources of information? In putting the question this way I invoke a distinction made, if briefly, by Edward Craig, which I believe to be of deep significance in thinking about the distinctiveness of the speech act of testimony. (...) The distinction is that between somebody’s functioning as a ‘good informant’ and their functioning merely as a ‘source of information’. The difference between these has, as he remarks, a crucial ethical aspect: What I have in mind is the special flavour of situations in which human beings treat each other as subjects with a common purpose, rather than as objects from which services, in this case true belief, can be extracted. In this paper I shall try to bring out the distinctive nature of the role of good informant in a way that helps to clarify what is at stake in asking whether there can be group testimony in the sense of genuinely collective testimony—that is to say, where the group testifier is a collective and not merely a sum of individuals testifying in one or another form of aggregated chorus. (shrink)

The dual aim of this article is to reveal and explain a certain phenomenon of epistemic injustice as manifested in testimonial practice, and to arrive at a characterisation of the anti–prejudicial intellectual virtue that is such as to counteract it. This sort of injustice occurs when prejudice on the part of the hearer leads to the speaker receiving less credibility than he or she deserves. It is suggested that where this phenomenon is systematic it constitutes an important form of oppression. (...) [ABSTRACT FROM AUTHOR]. (shrink)

Interpreting Bernard Williams’s ethical philosophy is not easy. His style is deceptively conversational; apparently direct, yet argumentatively inexplicit and allusive. He is moreover committed to evading ready-made philosophical “-isms.” All this reinforces the already distinct impression that the structure of his philosophy is a web of interrelated commitments where none has unique priority. Against this impression, however, I will venture that the contours of his philosophy become clearest if one considers that there is a single, unchanging root conviction from which (...) his ethical philosophy grows. Despite the perpetual motion of his philosophical thought—its erudition, originality, range, and unceasing forward momentum—still, I contend, there is something unchanging at the heart of it. I will show this by reference to three signature theses: internal reasons, the relativism of distance, and the porous borders of philosophy and history. I will argue that the root conviction of which these are the fruits is the conviction that the constraints of universal rationality seriously underdetermine how one should live. This, I believe, is the vision of the human ethical condition that constitutes the largely inexplicit yet utterly fundamental presupposition beneath Williams’s ethical philosophy taken as a whole. I label the object of this root conviction ethical freedom, and thus portray Williams as a philosopher of ethical freedom. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead--both ideologically and institutionally--within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives--that depict (...) Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism--he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight--issues shared by all Indic religions--and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of (...) modern historical narratives -- that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism -- he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight -- issues shared by all Indic religions -- and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...) likely to imitate the structures of social power. A phenomenon of epistemic injustice is explained, and the politicizing implication for epistemology educed. (shrink)

[T]he dominated live in a world structured by others for their purposes — purposes that at the very least are not our own and that are in various degrees inimical to our development and even existence.We are perhaps used to the idea that there are various species of oppression: political, economic, or sexual, for instance. But where there is the phenomenon that Nancy Hartsock picks out in saying that the world is “structured” by the powerful to the detriment of the (...) powerless, there is another species of oppression at work, one that has not been registered in mainstream epistemology: epistemic oppression. The word ‘structured’ may be read materially, so as to imply that social institutions and practices favour the powerful, or ontologically, so as to imply that the powerful somehow constitute the world. But for present purposes I am interested only in an epistemological reading, which implies that the powerful have some sort of unfair advantage in “structuring” our understandings of the social world. I will try to present an account of what this initially vague idea involves. I hope thereby to explain an exact sense in which the powerful can have a kind of epistemic advantage that means the powerless are epistemically oppressed. (shrink)

The thirteen specially-commissioned essays in this volume are written by philosophers at the forefront of feminist scholarship, and are designed to provide an accessible and stimulating guide to a philosophical literature that has seen massive expansion in recent years. Ranging from history of philosophy through metaphysics to philosophy of science, they encompass all the core subject areas commonly taught in anglophone undergraduate and graduate philosophy courses, offering both an overview of and a contribution to the relevant debates. Together they testify (...) to the intellectual value of feminism as a radicalizing energy internal to philosophical inquiry. This volume will be essential reading for any student or teacher of philosophy who is curious about the place of feminism in their subject. (shrink)

She was to a degree the tool of her husband. However, despite the fact she was under his influence to a degree she cannot escape if the Bank took all reasonable steps to ensure that she had appreciated and understood what she was signing. It may be that Mrs Wright-Bailey did not have an adequate comprehension of the nature of the charge... [E]ven if she did not, the Bank did take all reasonable steps.

The notion of recognition is an ethically potent resource for understanding human relational needs; and its negative counterpart, misrecognition, an equally potent resource for critique. Axel Honneth’s rich account focuses our attention on recognition’s role in securing basic self-confidence, moral self-respect, and self-esteem. With these loci of recognition in place, we are enabled to raise the intriguing question whether each of these may be extended to apply specifically to the epistemic dimension of our agency and selfhood. Might we talk intelligibly—while (...) staying in tune with Honneth’s concepts and their Hegelian key—of a generic idea of epistemic recognition? Such an idea might itself be seen to apply at the same three levels to indicate: first, basic epistemic self-confidence; second, our status as epistemically responsible; and third, a certain epistemic self-esteem that reflects the epistemic esteem we receive from others. The papers in this volume surely sound a chord in the affirmative, and together they steer us towards a multifaceted conception of how epistemic injustice is related to epistemic misrecognition, and indeed how we might construe a positive relation of epistemic recognition. (shrink)

Our understanding of social experiences is central to our social understanding more generally. But this sphere of epistemic practice can be structurally prejudiced by unequal relations of power, so that some groups suffer a distinctive kind of epistemic injustice—hermeneutical injustice. I aim to achieve a clear conception of this epistemicethical phenomenon, so that we have a workable definition and a proper understanding of the wrong that it inflicts.

My overarching purpose is to illustrate the philosophical fruitfulness of expanding epistemology not only laterally across the social space of other epistemic subjects, but at the same time vertically in the temporal dimension. I set about this by first presenting central strands of Michael Williams' diagnostic engagement with scepticism, in which he crucially employs a Default and Challenge model of justification. I then develop three key aspects of Edward Craig's ‘practical explication' of the concept of knowledge so that they may (...) be seen to resonate positively with Williams's epistemological picture: the admixture of internalist and externalist features; the proto-contextualism; and, finally, the distinctively genealogical antisceptical impetus. In this way I aim to support and augment the socialized anti-sceptical case mounted by Williams, and so to show that expanding epistemology in the temporal dimension can be a productive move in central debates in epistemology. Philosophical Papers Vol. 37 (1) 2008: pp. 27-50. (shrink)

Taking on topics from pornography and prostitution to female genital mutilation, from womens magazines and marriage to sexual violence, contributors in this collection argue that the kind of liberal feminism currently rising to prominence does little to challenge the status quo.

Insight into animal biology and development provided by classical genetic analysis of the model organism Drosophila melanogaster was an incentive to develop advanced genetic tools for this insect. But genetic systems for the over one million other known insect species are largely undeveloped. With increasing information about insect genomes resulting from next generation sequencing, RNA interference is now the method of choice for reverse genetics, although it is constrained by the means of delivery of interfering RNA. A recent advance to (...) ensure sustained delivery with minimal experimental intervention or trauma to the insect is to exploit commensal bacteria for symbiont‐mediated RNA interference. This technology not only offers an efficient means for RNA interference in insects in laboratory conditions, but also has potential for use in the control of human disease vectors, agricultural pests and pathogens of beneficial insects. (shrink)

In both social science and medicine, research on reproduction generally focuses on women. In this article, we examine how men’s reproductive contributions are understood. We develop an analytic framework that brings together Cynthia Daniels’ conceptualization of reproductive masculinity with a staged view of reproduction, where the stages include the period before conception, conception, gestation, and birth. Drawing on data from two medical sites that are oriented to the period before pregnancy, we examine how gendered knowledge about reproduction produces different reproductive (...) equations in different stages of the reproductive process. We conclude with a new research agenda that emerges from rethinking the role of men and masculinity in reproduction. (shrink)

I consider Katherine Hawley's commitment account of interpersonal trustworthiness alongside her sceptical challenge regarding the value of philosophically modelling institutional trustworthiness as distinct from reliability. I argue, pace Hawley's challenge, that there would be significant diagnostic and explanatory loss if we were to content ourselves with ideas of institutional (un)reliability alone; and I offer an illustrative case where institutional unreliability is only the half of it, indicating that when it comes to certain kinds of institutional dysfunction, we do need philosophical (...) models of institutional ‘distrustworthiness’ if we are to achieve a proper diagnosis. (shrink)