Speak No Evil: Understanding Hermeneutical (In)justice

Beverley, John

doi:10.1017/epi.2020.40

Cited by 6 publications

(4 citation statements)

References 35 publications

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“…3This requirement for hermeneutical injustice is adopted widely across recent literature. See, for example, Beeby 2011; Medina 2011, 2012; Dotson 2012; Dotson 2014; Anderson 2017; Goetze 2017; Medina 2017; Toole 2019; Vasilyeva and Ayala-López 2019; Beverley 2020; Dembroff 2020; Dembroff and Whitcomb forthcoming.…”

Section: Notesmentioning

confidence: 99%

Hermeneutical Injustice: Distortion and Conceptual Aptness

Falbo

2022

Hypatia

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This article develops a new approach for theorizing about hermeneutical injustice. According to a dominant view, hermeneutical injustice results from a hermeneutical gap: one lacks the conceptual tools needed to make sense of, or to communicate, important social experiences, where this lack is a result of an injustice in the background social methods used to determine hermeneutical resources. I argue that this approach is incomplete. It fails to capture an important species of hermeneutical injustice which doesn't result from a lack of hermeneutical resources, but from the overabundance of distorting and oppressive concepts which function to crowd-out, defeat, or pre-empt the application of a more accurate hermeneutical resource. I propose a broader analysis that better respects the dynamic relationship between hermeneutical resources and the social and political contexts in which they are implemented.

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Section: Notesmentioning

confidence: 99%

Hermeneutical Injustice: Distortion and Conceptual Aptness

Falbo

2022

Hypatia

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“… 3 See e.g. Barnes (2016: 171), Romdenh-Romluc (2016: 597), Hull (2017: 582), Jenkins (2017: 197), Goetze (2018: 74), Hänel (2021: 176), Luzzi (2021), Crerar and Goetze (2022: 93), Falbo (2022: 345), Beverley (2022: 431).…”

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confidence: 99%

Whose Hermeneutical Marginalization?

Clanchy

2023

Episteme

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According to Miranda Fricker, being hindered from rendering something significant about oneself intelligible to someone constitutes a hermeneutical injustice only if it results from the hermeneutical marginalization of some group to which one belongs. A major problem for Fricker's picture is that it cannot properly account for the paradigm case of hermeneutical injustice Fricker herself takes from Ian McEwan's novel Enduring Love. In order to account properly for this case, I argue that being hindered from rendering something significant about oneself intelligible to someone can constitute a hermeneutical injustice so long as it results from the hermeneutical marginalization of some group – whether or not one belongs to that group. One upshot is that Fricker's distinction between systematic and incidental cases of hermeneutical injustice needs redrawing, and I show how this can be done. Another is that hermeneutical injustice is more widespread than Fricker recognizes.

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“…This point has been developed by various theoretical approaches. For example, Beverley ( 2020 ) used the term hermeneutical injustice to discuss how gaps between collective understanding of a phenomenon and the individual’s experience of living it can limit helpful dialogical practices. Beverley used sexual harassment as an example: before this phenomenon was addressed and established as a construct in common parlance, those who experienced situations that would later be understood as part of this construct had very limited opportunities to talk about their experiences.…”

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confidence: 99%

How people diagnosed with borderline personality disorder experience relationships to oneself and to others. A qualitative in-depth study

Moltu

Kverme

Veseth

et al. 2022

International Journal of Qualitative Studies on Health and Well

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Background The first-person experiences of people diagnosed with borderline personality disorder (BPD) is an important area of research. It can support clinical and ethical practice, and nuance and expand on insights offered by diagnostic and treatment-oriented research approaches. In this study, we aimed to develop knowledge about how persons who were recently diagnosed with BPD experience being in relationships with themselves and others. Methods We conducted in-depth life-world interviews with 12 women recently diagnosed with BPD. The interviews focused on their lived experiences of relationships to self and others. All participants gave their informed consents to participate. We analysed the data with a structured approach to reflexive thematic analysis, conducted as a team-based approach. Results We extracted an overarching theme, “Reaching for firm holdings”, that is the most abstract interpretation of participants’ experiences. The five subordinate themes (“Captive of emotions”, “Keeping undeservedness at bay”, “Distrusting oneself”, “Dependence as stability” and “The uncertainty of reaching out”) are specific constituents of the overarching theme, and provide detail and variations across individual accounts. Conclusions The results suggest that the experience of relationship to self and others of people recently diagnosed with BPD entails feeling insecure, unsafe and frightened. We report five themes that describe ways participants seek to cope with this situation. The results indicate that their experiences encompass turning to others, or to objects, for feelings of safety. As such, the experience of relationship to self and others in the context of receiving a BPD diagnosis seemed to entail finding and evolving strategies to protect a vulnerable self. Self-harm, suicide attempts and addiction all seemed to be ways of handling and tolerating chaotic and frightful emotions. One major limitation of our study is that only people who identified as female were recruited to participate in the study.

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Speak No Evil: Understanding Hermeneutical (In)justice

Cited by 6 publications

References 35 publications

Hermeneutical Injustice: Distortion and Conceptual Aptness

Hermeneutical Injustice: Distortion and Conceptual Aptness

Whose Hermeneutical Marginalization?

How people diagnosed with borderline personality disorder experience relationships to oneself and to others. A qualitative in-depth study

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