Ritunnano, Rosa. Overcoming Hermeneutical Injustice in Mental Health: A Role for Critical Phenomenology
2022, Journal of the British Society for Phenomenology, 53(3), pp.243-260
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Added by: Adriana Alcaraz Sanchez and Jodie RussellAbstract:
The significance of critical phenomenology for psychiatric praxis has yet to be expounded. In this paper, Rituanno argues that the adoption of a critical phenomenological stance can remedy localised instances of hermeneutical injustice, which may arise in the encounter between clinicians and patients with psychosis. In this context, what is communicated is often deemed to lack meaning or to be difficult to understand. While a degree of un-shareability is inherent to subjective life, Rituanno argues that issues of unintelligibility can be addressed by shifting from individualistic conceptions of understanding to an interactionist view. This takes into account the contextual, historical and relational background within which meaning is co-constituted. She concludes by providing a corrective for hermeneutical injustice, which entails a specific attentiveness towards the person's subjectivity, a careful sensitivity to contingent meaning-generating structures, and a degree of hermeneutical flexibility as an attitude of openness towards alternative horizons of possibility.Comment (from this Blueprint): Ritunnano's paper clearly situates the concept of hermeneutic injustice in the field of mental health, using psychosis as a case study. Although it predominantly deals with just one type of epistemic injustice, Ritunnano's paper is nevertheless an approachable entry into the topic that compliments Radden's chapter. The field of critical phenomenology is also introduced, which links strongly to feminist considerations when trying to understand lived experience. Thus, this paper makes for good further reading on the topic of feminist philosophy of mind and mental illness.Tanesini, Alessandra. “Calm down, dear”: intellectual arrogance, silencing and ignorance2016, Aristotelian Society Supplementary Volume 90(1): 71-92.-
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Added by: Rie Izuka
Abstract: In this paper I provide an account of two forms of intellectual arrogance which cause the epistemic practices of conversational turn-taking and assertion to malfunction. I detail some of the ethical and epistemic harms generated by intellectual arrogance, and explain its role in fostering the intellectual vices of timidity and servility in other agents. Finally, I show that arrogance produces ignorance by silencing others (both preventing them from speaking and causing their assertions to misfire) and by fostering self-delusion in the arrogant themselves.Comment : This article examines intellectual vices of arrogance, and its counterpart: servility. The author explains how the former vice develops the latter: culpably breaking of the norms of turn-taking of conversation locutionarily silences other conversants, and such disrespectful behavior would lead conversants to fall into a vice of intellectual servility.Tanesini, Alessandra. “Calm down, dear”: intellectual arrogance, silencing and ignorance2016, Aristotelian Society Supplementary Volume 90(1): 71-92.-
Expand entry
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Added by: Rie Izuka
Abstract: In this paper I provide an account of two forms of intellectual arrogance which cause the epistemic practices of conversational turn-taking and assertion to malfunction. I detail some of the ethical and epistemic harms generated by intellectual arrogance, and explain its role in fostering the intellectual vices of timidity and servility in other agents. Finally, I show that arrogance produces ignorance by silencing others (both preventing them from speaking and causing their assertions to misfire) and by fostering self-delusion in the arrogant themselves.Comment : This article examines intellectual vices of arrogance, and its counterpart: servility. The author explains how the former vice develops the latter: culpably breaking of the norms of turn-taking of conversation locutionarily silences other conversants, and such disrespectful behavior would lead conversants to fall into a vice of intellectual servility. This paper works well in teaching individual vice to undergrads, it does not require any prior knowledge of virtue epistemology, hence, perfect for introductory course of virtue epistemology.- 1
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