Episteme 13 (2) (2016)

Charlie Crerar
University of Sheffield
In this paper I draw attention to a shortcoming in Miranda Fricker's 2007 account of hermeneutical injustice: that the only hermeneutical resource she acknowledges is a shared conceptual framework. Consequently, Fricker creates the impression that hermeneutical injustice manifests itself almost exclusively in the form of a conceptual lacuna. Considering the negative hermeneutical impact of certain societal taboos, however, suggests that there can be cases of hermeneutical injustice even when an agent's conceptual repertoire is perfectly adequate. I argue that this observation highlights the need to expand Fricker's account to accommodate a wider range of hermeneutical resources and, in turn, a broader taxonomy of hermeneutical injustice. Specifically, my central case of a societal taboo presses the need to recognize as a valuable hermeneutical resource an expressively free environment, in which individuals can put their conceptual-interpretative resources to good hermeneutical effect.
Keywords Hermeneutical injustice  Taboo  Expressive environment  Menstrual taboo
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Reprint years 2016
DOI 10.1017/epi.2015.35
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Citations of this work BETA

Anticipatory Epistemic Injustice.Ji-Young Lee - 2021 - Tandf: Social Epistemology 35 (6):564–576.
Epistemic Injustice and the Attention Economy.Leonie Smith & Alfred Archer - 2020 - Ethical Theory and Moral Practice 23 (5):777-795.
Harms and Wrongs in Epistemic Practice.Simon Barker, Charlie Crerar & Trystan S. Goetze - 2018 - Royal Institute of Philosophy Supplement 84:1-21.
Varieties of Hermeneutical Injustice: A Blueprint.Hilkje Haenel & Christine Bratu - 2021 - Moral Philosophy and Politics 8 (2):331-350.

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