My aim in this paper is to closely examine José Medina’s account of socially-situated knowledge and ignorance in terms of epistemic virtues and vices in his 2013 book The Epistemology of Resistance. First, I’ll offer a detailed examination of the similarities and differences between Medina’s account and both standpoint epistemology and epistemologies of active ignorance. Medina presents his account as capturing and integrating the insights of both, but I will argue that, for better or worse, his account differs from familiar forms of standpoint epistemology in significant respects, and so should be treated as related but distinct. Second, I’ll expand on Medina’s brief suggestion that his vice-theoretic account of active ignorance reveals interesting analogues of traditional forms of skepticism about the external world, comparing and contrasting Medina’s proposal with both other analogues of skepticism found in the philosophical literature on oppression and with traditional forms of skepticism inspired by Descartes.
Pierre Le Morvan
I articulate and defend a conception of skepticism inspired by Aristotle’s doctrine of the mean. On it, skepticism is vicious when deficient (as in gullibility) and when excessive (as in closedmindedness). Virtuous skepticism lies as a mean between these two extremes.
Alejandro A. Vallega
Jason M. Wirth
Understanding Liberatory Thought Out of the Movement of Effected Historical Consciousness in Hans-Georg Gadamer
Alejandro A. Vallega
Liberatory thought in Latin American philosophy leads to the question of the reinterpretation of historical time consciousness. In the following pages I first introduce the challenge as articulated out of Latin American thought, particularly with reference to Enrique Dussel and Aníbal Quijano, and then I develop a reinterpretation of historical time consciousness in its happening as understood through Hans-Georg Gadamer’s discussion of effected historical consciousness (Wirkungsgeschichtliches Bewußtsein) in Truth and Method. As already marked by this trajectory, this essay is not comparative, but, through a dialogue with these thinkers, seeks to rethink the temporalizing-historical movement that is historical consciousness as a possible path to engaging in and understanding liberatory philosophy.