Gerry Dunne

In this chapter I show that idealizing assumptions can obscure conversational dynamics because they neglect power differentials that are crucial enablers of the successful performance of some speech acts (see, Sbisà, 2020). I examine how silencing is promoted by conversational norms that would defeasibly entitle linguistic agents to presume that silence indicates acceptance. I focus on Goldberg’s (2020) discussion of these phenomena. Goldberg argues in support of a norm of no silent rejections claiming that silencing is partly the result of the misapplication of this norm. He further defends the view that the norm itself is part of the solution to the problem of silencing. In the chapter I argue that Goldberg is mistaken on these points. Instead, drawing inspiration from Sbisà (2020), I argue that norms of no silent rejection are temporarily enacted by means of speech acts that function as exercitive assertions.

One sometimes believes a proposition without grasping it. For example, a complete achromat might believe that ripe tomatoes are red without grasping this proposition. My aim in this paper is to shed light on the difference between merely believing a proposition and grasping it. I focus on two possible theories of grasping: the inferential theory, which explains grasping in terms of inferential role, and the phenomenal theory, which explains grasping in terms of phenomenal consciousness. I argue that the phenomenal theory is more plausible than the inferential theory.

Do the oppressed have an epistemic advantage when it comes to knowing about the systems that oppress them? If so, what explains this advantage? In this paper, I consider whether an epistemic advantage can be derived from the oppressed's contingent tendency to have more relevant experiences and motivation than the non‐oppressed; or, alternatively, whether an advantage derives from the oppressed's very lived experience, thus being in principle unavailable to the non‐oppressed. I then explore the potential role of knowledge‐how for explaining an epistemic advantage. Ultimately, I conclude that the oppressed tend to have a contingent advantage, while rejecting that they have one in principle, except for when their phenomenological experience has an effect on the veracity of the claims they make. This has the important upshot that privileged people are not epistemically disadvantaged in principle and are thus often blameworthy for their ignorance about oppression.

Philosophers and psychologists routinely explore questions surrounding reasoning, inquiry, and bias, though typically in disciplinary isolation. What is the source of our intellectual errors? When can we trust information others tell us? This volume brings together researchers from across the two disciplines to present ideas and insights for addressing the challenges of knowing well in a complicated world in four parts: how to best describe the conceptual and empirical terrain of reason and bias; how reasoning and bias influence basic perception of the physical world; how to assess knowledge and expertise in ourselves and others; and how people approach reasoning and knowledge among and about groups. Together, the chapters show what philosophers and psychologists can do together when they shine light on the challenges of reaching the truth and avoiding errors. Reason, Bias, and Inquiry is a multidisciplinary meditation for readers who are awash in information but are uncertain how to manage it to make informed decisions.