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Epistemic Injustice and Religion

In Ian James Kidd, José Medina & Gaile Pohlhaus (eds.), The Routledge Handbook to Epistemic Injustice. New York: Routledge. pp. 386-396 (2017)

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  1. Institutional Opacity, Epistemic Vulnerability, and Institutional Testimonial Justice.Carel Havi & Ian James Kidd - 2021 - International Journal of Philosophical Studies 29 (4):473-496.
    ABSTRACT This paper offers an account of institutional testimonial justice and describes one way that it breaks down, which we call institutional opacity. An institution is opaque when it becomes resistant to epistemic evaluation and understanding by its agents and users. When one cannot understand the inner workings of an institution, it becomes difficult to know how to comport oneself testimonially. We offer an account of an institutional ethos to explain what it means for an institution to be testimonially just; (...)
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  • Spiritual Exemplars.Ian James Kidd - 2018 - International Journal of Philosophy and Theology 79 (4):410-424.
    This paper proposes that spiritual persons are an excellent focus for the study of 'living religion' and offers a methodology for doing so. By ‘spiritual persons’, I have in mind both exemplary figures – like Jesus or the Buddha – and the multitude of ‘ordinary’ spiritual persons whose lives are led in aspiration to the spiritual goods the exemplars manifest (enlightenment, say, or holiness). I start with Linda Zagzebski's recent argument that moral persuasion primarily occurs through encounters with exemplars of (...)
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  • God and Interpersonal Knowledge.Matthew A. Benton - 2018 - Res Philosophica 95 (3):421-447.
    Recent epistemology offers an account of what it is to know other persons. Such views hold promise for illuminating several issues in philosophy of religion, and for advancing a distinctive approach to religious epistemology. This paper develops an account of interpersonal knowledge, and clarifies its relation to propositional and qualitative knowledge. I then turn to our knowledge of God and God's knowledge of us, and compare my account of interpersonal knowledge with important work by Eleonore Stump on "Franciscan" knowledge. I (...)
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