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joeri's review against another edition
4.0
This book effectively shows the relation between epistemology and ethics. As such, it can be regarded as dealing with the issue of epistemic duties. What's original about the book, is that it revolves around the epistemic duties we have not concerning our own believes, or as holders or conveyers of knowledge, but as hearers. Miranda Fricker shows that when we wrongly attribute a low level of credibility to a speaker, due to social stereotypes, or for structural reasons like our social imaginary order, political structure and social, racial and sexist prejudices, we do an injustice to that speaker.
She calls us to behave in an epistemic more just manner, by correcting for these prejudices, but also hermeneutically, by stating that also interpreting justly is an ethical issue. She effectively shows that when we fail to do so, we harm others as possessors of knowledge, and thus dehumanize them, for to be a knower and be seen as such, is an important human value. And not only do we cause social harm then, but also epistemological harm: we might miss out on important knowledge by excluding people from contributing knowledge to our 'information/knowledge pool'.
As long as certain people are still not taken seriously just due to their social background, this book will remain important.
Neill DeGrasse Tyson once said: "To me, I am driven by two main philosophies: know more about the world than I knew yesterday and lessen the suffering of others. You'd be surpiresed how far that gets you."
Having read this book, I have come to realize that knowing more about the world helps lessen the suffering of others, and, vice versa, that taking others seriously, might contribute to getting to know more about the world.
She calls us to behave in an epistemic more just manner, by correcting for these prejudices, but also hermeneutically, by stating that also interpreting justly is an ethical issue. She effectively shows that when we fail to do so, we harm others as possessors of knowledge, and thus dehumanize them, for to be a knower and be seen as such, is an important human value. And not only do we cause social harm then, but also epistemological harm: we might miss out on important knowledge by excluding people from contributing knowledge to our 'information/knowledge pool'.
As long as certain people are still not taken seriously just due to their social background, this book will remain important.
Neill DeGrasse Tyson once said: "To me, I am driven by two main philosophies: know more about the world than I knew yesterday and lessen the suffering of others. You'd be surpiresed how far that gets you."
Having read this book, I have come to realize that knowing more about the world helps lessen the suffering of others, and, vice versa, that taking others seriously, might contribute to getting to know more about the world.
elisefur's review against another edition
4.0
Epistemic injustice is a thing.
最近在思考現實建構這件事，想起這本書裡面的幾段話：
P168
關於Epistemic objectification
「就其本身而言，被視為物體對待並不是問題，我們可以是很多東西，其中也包括物體...但是這個脈絡並未否認他也是個主體；另一方面，某人被視為僅是一個物體—「僅是」意味著他們的主體性被更全面地否認。」
P174
「權力透過噤聲沒有權力的人，將他們排除在權威話語的管道之外，以建構現實的樣貌。」
P191
「...她們的經歷落入詮釋的裂縫中並非偶然。當她們孤立地掙扎以理解自身經歷的各種騷擾，集體社會意義的整體機制實際上是用來讓這些晦暗的經歷不為人所見。」
我覺得這指出了女性主義無法企及並且可能遭遇矛盾和排斥之處。
話語權爭奪無時無刻都在發生，任何宣稱和立場都會落入某種權力結構與社會關係（因而無處不政治），所以還是需要重新回到內在去探索與自我、與身體的關係（尤其是那些「晦暗的經歷」，讓自我與身體失衡與分割）去挖掘可能性與更有創造力的關係，不然始終會陷入這些既成現實（或至少某種關於現實的信念）的箝制。
最近在思考現實建構這件事，想起這本書裡面的幾段話：
P168
關於Epistemic objectification
「就其本身而言，被視為物體對待並不是問題，我們可以是很多東西，其中也包括物體...但是這個脈絡並未否認他也是個主體；另一方面，某人被視為僅是一個物體—「僅是」意味著他們的主體性被更全面地否認。」
P174
「權力透過噤聲沒有權力的人，將他們排除在權威話語的管道之外，以建構現實的樣貌。」
P191
「...她們的經歷落入詮釋的裂縫中並非偶然。當她們孤立地掙扎以理解自身經歷的各種騷擾，集體社會意義的整體機制實際上是用來讓這些晦暗的經歷不為人所見。」
我覺得這指出了女性主義無法企及並且可能遭遇矛盾和排斥之處。
話語權爭奪無時無刻都在發生，任何宣稱和立場都會落入某種權力結構與社會關係（因而無處不政治），所以還是需要重新回到內在去探索與自我、與身體的關係（尤其是那些「晦暗的經歷」，讓自我與身體失衡與分割）去挖掘可能性與更有創造力的關係，不然始終會陷入這些既成現實（或至少某種關於現實的信念）的箝制。
bearjake's review
5.0
An unusually useful and accessible work of philosophy. I'd recommend anyone read at least the first & last chapters, or use a secondary source to learn the basic ideas.
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