Linda Alcoff utilizes “Epistemologies of Ignorance: Three Types,” enhances previous work already performed within feminist epistemology and elaborate a typology of ignorance’s. She proposes that there are three types of epistemologies of ignorance’s, the situation of knowers, the perception of viewpoint epistemology, and the third is a universal type. Knowledge and expertise that is known or unknown is utilized to provide a distinction between the powerful and the powerless. Alcoff also claims that traditional epistemology should not be used when assessing ignorance due to it being insufficiently reflexive. Alcoff view closely mirrors my own therefore this is not a critical argument but a concurring viewpoint enhancing her argument.
Let me reference the Alcoff’s section on “situated knowers".She refers to chapters by Code, Harding, and Mills, within her proposal of three focus points for analyzing methods in which ignorance is produced. The first method involves individual situated knowers, the second is by group identities, and the third is via larger systems (Alcoff 2007, p. 40). The before mentioned micro to macro spectrum is heightened by Code’s formation of ecology of ignorance maintained by “webs of distortion and error” (Code 2007, p. 214) which proposes active correlation between agnotological positions. There is not absolute correlation amongst comprehension construction practices and inverse agnotological practices. I would not propose ecology of ignorance is consistent with Code’s grander concept of knowledge construction within Ecological Thinking (Code 2006). When I am pulled to discover the foundations of something I would describe it as “situated ignorances,” which would describe, the opposite of Code’s epist...
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...osyncratic individualities and to normalize knowers and knowledge. Epistemology of particular knowledge demands consideration to distinctions and codify for admittance and for examination the perspicacity of knowers. Once knowledge is comprehended as being distinctive to and established by the knower, it surrenders its standing and converts to plural. This leads to the knowers’ comprehension distinct to themselves. While also an individuals knowledge develops the epistemological substance that produce an bionetwork of knowing which notifies and incorporates social groups, organizations and associations. When accepting comprehensively and bearing in mind the interconnection of knowers, the grander epistemological network is a societal or epistemological illusory. One that recommends the parameters of how it can be known, what can be known, and what becomes knowledge.
If one were to open up a thesaurus, he or she would find that the word theoretical is synonymous to knowledge-based notion and academia, while the word practical lays equivalent to empirical thought and heuristics. The distinction between the two concepts’ definitions suggests that a person would not be able to identify with both words. One is strictly based in pure logic and ideology. The other finds itself confided within the walls of actuality and evidential and easily understood products. Jason Stanley, a philosopher and Yale professor, discussed in a Stone article the meaning of both practical and theoretical knowledge and how society has miscalculated the divide between the two concepts.
Knowledge is defined as information and skills one acquires through experience or education. There is; however, a certain knowledge than cannot be certain and is unjustifiable from the scientific perspective. Karen Armstrong, Robert Thurman, and Azar Nafisi wrote about this type of knowledge in their essays: “Homo Religiosus,” “Wisdom,” and “Reading Lolita in Tehran,” respectively. Each of these authors has a different view of what knowledge is exactly, how it can be achieved, and what it means to have achieved it, but each author takes on the view that the concept of knowledge should be viewed from a social stance. Armstrong refers to this uncertain knowledge as “myth,” Thurman refers to it as “wisdom,” and Nafisi refers to it as “upsilamba";
Epistemology can be defined as the study of knowledge. It asks questions like, “What is knowledge?”, “Why is knowledge important?”, and “How do people gain knowledge?”. Through a lot of determination in searching for answers to these questions, epistemologists discovered that there is a lot of disagreement on such questions. Therefore, epistemologists categorized these answers in groups based on beliefs that they have about where knowledge comes from and what the limit of knowledge is. The main groups epistemologists formed are: rationalism, empiricism, and constructivism. In my opinion, the Kantian constructivism has the strongest view.
In today’s society many technological advances have contributed to advanced communication. While these are advantageous and can improve communication across the globe, they have become a hindrance to critical thinking. With the advancement of technology throughout the world human beings are able to think less while still “functioning.” Literacy is thrown to the wayside and texting “lingo” runs rampant. Why read a book when you can watch the movie? Students are becoming less interested in language, reading, and writing and more involved with surfing the web for answers. This shift in the value of literacy opens the world up to many dangers that if not confronted and demolished could lead to a society unable to think for themselves.
The epistemological concept questions “how do I know?” The epistemological dimension is how we view the assumptions of knowledge to decide what to believe (Marcia, 2008, p2). The way in which information is delivered affects how it perceived by those who receive the information. Intrapersonal dimension is how we chose and adopt the values and beliefs that we decide to live by (Marcia, 2008, p8). For example, as a student in the first phase of self-authorship, I seek my values and beliefs according to seeking acceptance from those around me, while others who may be further down the process chose their values and beliefs according to who they are. Interpersonal dimensions is the connection between yourself and with others (Marcia, 2008, p9). It is the understanding of others views and developing a mature and respectful way to interact with everyone. “Complex epistemological, intrapersonal, and interpersonal development is necessary for adults to build complex belief systems, to form a coherent sense of identity, and to develop authentic, mature relations with diverse others (Baxter Magolda, 2001).” Within this course, I believe that we have learned a bit of all of three dimensions. Reading the
The realization that knowledge is situated powerfully affects how we generate knowledge. While standpoint theory offers a valuable critique that validates previously ignored perspectives, even Wylie's perspective on epistemological privilege is difficult to accept. A tempered and thoughtfully implemented feminist empiricism, therefore, offers a better way of understanding and generating knowledge in our dynamic and varied world.
Ignorance is bliss as one who is ignorant does not fully understand all the issues occurring around him or her and is therefore somewhat innocent to them. In “Revelation”, by Flannery O’Conner, the main character Mrs. Turpin is ignorant of the fact she is the same as everyone else, but she has different classifications of people of which she is of the higher category. O’Connor uses “Revelation” as a tool to represent people who are both ignorant and not ignorant and what it almost takes for some people to fully overcome ignorance.
“Knowledge will forever govern ignorance; and a people who mean to be their own governors must arm themselves with the power which knowledge gives” ~ James Madison
Rationalists would claim that knowledge comes from reason or ideas, while empiricists would answer that knowledge is derived from the senses or impressions. The difference between these two philosophical schools of thought, with respect to the distinction between ideas and impressions, can be examined in order to determine how these schools determine the source of knowledge. The distinguishing factor that determines the perspective on the foundation of knowledge is the concept of the divine.
In Feminism Matter: Debates, Theories, Activism, author Victoria L. Bromley not only begins to delve into what it means to be a feminist in today’s society, but also provides the critical background knowledge required to be able fully understand modern feminism. A key factor in understanding any social justice movement is comprehending the difference between subjective knowledge and objective knowledge. Subjective knowledge is knowledge that “...is informed by the person or subject who is speaking” (Bromley, 38). To elaborate, subjective knowledge is derived from an individual’s experience, which often leads to opinions. Opinions are a prime example of subjective knowledge, however it is indisputable that opinions are influenced by bias for
Feminist Theory is an aspect of considering feminism as having been based on socio-phenomenon issues rather than biological or scientific. It appreciates gender inequality, analyzes the societal roles played by feminists in a bid to promote the interests, issues and rights of women in the society. It is also based on the assumption that women play subsidiary roles in the society. The whole idea of feminism has however experienced hurdles in the form of stereotyping by the wider society. This paper tries to examine some of the effects of stereotypes that feminism goes through, what other philosophers say and the way forward towards ending stereotyping.
Schaub, E. L. (1920, July). A Sociological Theory of Knowledge. The Philosopical Review, Vol. 29, No. 4, pp. 319-339. Duke University Press on behalf of Philosophical Review.
Plato and Aristotle propose theories of knowledge in which they both agree that the knower is measure by the known and that knowledge is an exchange within the world. However, their respective theories may be considered polar opposites of one another especially when considering that Aristotle rejects Plato’s theory and admits that ‘informed opinion’, is a form of knowledge whereas Plato rejects opinion as a form of knowledge.
Feminist epistemology involves the study the theory of knowledge i.e. epistemology from q feminist standpoint; the disadvantage faced by women through knowledge and justification. It is usually said to be concerned with how our knowledge is influenced by gender through justification and inquiry. Feminist’s epistemology is ideally based on the fact that by the perspective of a certain theory is affected upon by the knowledge pertaining the theory. The themes which characterize feminist epistemology are not unique it on only, since the themes are also found in the filed science studies and social epistemology. However, feminist epistemology is distinct from both science studies and social epistemology in that, for reconstructing and analysis, gender is characterize used. However, feminists have always argued gender rather than being determined
Epistemology is the branch of philosophy concerned with the theory of knowledge. Epistemology studies the nature of knowledge, justification, and the rationality of belief. Much of the debate in epistemology centers on four areas: the philosophical analysis of the nature of knowledge and how it relates to such concepts as truth, belief, and justification, various problems of skepticism, the sources and scope of knowledge and justified belief, and the criteria for knowledge and justification. Epistemology addresses such questions as "What makes justified beliefs justified?", "What does it mean to say that we know something?" and fundamentally "How do we know that we know?"