This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.
This book explores the epistemic side of oppression, focusing on racial and sexual oppression and their interconnections. It elucidates how social insensitivities and imposed silences prevent members of different groups from interacting epistemically in fruitful ways-from listening to each other, learning from each other, and mutually enriching each other's perspectives. Medina's epistemology of resistance offers a contextualist theory of our complicity with epistemic injustices and a social connection model of shared responsibility for improving epistemic conditions of participation in social practices. Through the articulation of a new interactionism and polyphonic contextualism, the book develops a sustained argument about the role of the imagination in mediating social perceptions and interactions. It concludes that only through the cultivation of practices of resistance can we develop a social imagination that can help us become sensitive to the suffering of excluded and stigmatized subjects. Drawing on Feminist Standpoint Theory and Critical Race Theory, this book makes contributions to social epistemology and to recent discussions of testimonial and hermeneutical injustice, epistemic responsibility, counter-performativity, and solidarity in the fight against racism and sexism.
The social epistemology developed in recent decades represents a welcome advance on the dead-end of Cartesian individualism. But the social has too often been conceived of without centering social oppression, and all the noetic complexities that come with it. In this richly detailed and wide-ranging text, Jose Medina locates the epistemological project squarely where it belongs: in societies of privilege, subordination, and radical group differentiation. Drawing on feminism, critical race theory, and queer theory, he shows with unprecedented thoroughness that we need to develop the cognitive virtues necessary to overcome active ignorance, epistemic injustice, and structural group insensitivity in sum, the problems not of a conveniently sanitized epistemic 'Twin-Earth' but the disordered world in which we all actually live.
