Centering Epistemic Injustice asks what it means for accounts of epistemic injustice to take seriously the lives and perspectives of socially marginalized knowers and the strategies that marginalized knowers use to circumvent persistent testimonial injustice.

The naturalized epistemologist's appeals to classical pragmatist epistemology are often used to justify (1) the rejection of idealized accounts of truth and (2) the acceptance what Putnam (2002) refers to as the “collapse of the fact/value dichotomy.” This paper takes a closer look at both of these appeals to pragmatism with the aim of showing that neither relies on a correct reading of the literature. The hope here is that some clarification of the classical pragmatist literature will alleviate concerns contemporary (...) epistemologists have about adopting a more robust pragmatist epistemology, and, specifically, a more robust pragmatist “truth-talk.” This paper ends with a discussion of Philip Kitcher's attempts to shed light on the pragmatist theory of truth in his 2012 book, Preludes to Pragmatism: Toward a Reconstruction of Philosophy. However, I leave it as an open question whether Kitcher successfully captures the role of metaphysics in classical pragmatist “truth-making.”. (shrink)

Sandra Harding’s Objectivity and Diversity deals with the epistemic and political limitations of a conception of scientific objectivity that, according to the author, is still in force in our societies. However, in this conception of objectivity, diversity (e.g., of individuals and communities of knowledge, but also, and especially, agendas, models of participation and even styles of reasoning in decision making) still plays a limited and undeserved role.