何塞·梅迪纳

Agora

何塞·梅迪纳

1968年生

初步了解有意简化——人物介绍讲得更多

特权会使人主动地对他人的生活一无所知，而知识在摩擦中增长——也就是让自己受到那些抗拒我们的声音的挑战。

定位

实用主义与美国哲学 · 南欧 · 认识论, 语言, 社会与历史, 政治与法

西班牙哲学家，任教于西北大学，处在维特根斯坦、杜威与批判种族理论之间：特权滋生“主动的无知”，而知识通过与抵抗性声音之间的“认知摩擦”而增长。

核心思想

主动的无知
认知摩擦
元清明（meta-lucidity）
抵抗的认识论

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影响

受影响于 3

约翰·杜威

受其影响
Medina paired Dewey with Wittgenstein in a pragmatic contextualism in which agreement in meaning is achieved and contested in practice (2004; Speaking from Elsewhere, 2006). J. Medina, “In Defense of Pragmatic Contextualism: Wittgenstein and Dewey on Meaning and Agreement”, Philosophical Forum (2004); Speaking from Elsewhere (2006)
依据: AI 草稿
约翰·杜威 › 1859–1952
路德维希·维特根斯坦

受其影响
Medina read Wittgenstein as a contextualist for whom meaning rests on shared practices (The Unity of Wittgenstein’s Philosophy, 2002), extending this to identity and agency (2006). J. Medina, The Unity of Wittgenstein’s Philosophy: Necessity, Intelligibility, and Normativity (2002); Speaking from Elsewhere (2006)
依据: AI 草稿
路德维希·维特根斯坦 › 1889–1951
米歇尔·福柯

受其影响
Following Foucault’s idea of counter-memory, Medina proposed a ‘guerrilla pluralism’ of resistant memories that create epistemic friction against official histories (The Epistemology of Resistance, 2013). J. Medina, “Toward a Foucaultian Epistemology of Resistance: Counter-Memory, Epistemic Friction, and Guerrilla Pluralism”, Foucault Studies (2011); The Epistemology of Resistance (2013)
依据: AI 草稿
米歇尔·福柯 › 1926–1984

批评

批评了 1

米兰达·弗里克

批评了
Medina, largely agreeing with Fricker, objected that her ‘collective hermeneutical resource’ suggests a single pool, and argued for analysing plural interpretive communities (‘Polyphonic Contextualism’, 2012). J. Medina, “Hermeneutical Injustice and Polyphonic Contextualism”, Social Epistemology 26 (2012) 201–220; The Epistemology of Resistance (2013); M. Fricker, Epistemic Injustice (2007); Fricker’s reply: “How is Hermeneutical Injustice Related to ‘White Ignorance’?”, Social Epistemology Review and Reply Collective 2 (2013)
依据: AI 草稿
米兰达·弗里克 › 1966年生

立场

Medina’s early books read Wittgenstein as a contextualist thinker close to pragmatism: meaning rests on shared practices, and, as with Dewey, agreement in practices is achieved and contested rather than simply given. “Speaking from Elsewhere” extends this to identity and discursive agency: we always speak from social positions, and those who speak from the margins can reshape meanings. “The Epistemology of Resistance” develops a social epistemology of oppression. Privilege tends to produce “active ignorance” – not a mere lack of knowledge but a socially sustained inability to know, marked by epistemic vices such as arrogance, laziness and closed-mindedness – while the oppressed often develop virtues such as humility, curiosity and open-mindedness. Medina calls for “meta-lucidity”, an awareness of the limits of one’s own ways of seeing. Knowledge improves through “epistemic friction”, the encounter with perspectives that resist our own, and through what he calls, following Foucault’s idea of counter-memory, a “guerrilla pluralism”. Against Fricker he argues that hermeneutical injustice is not a single gap but a plural and uneven phenomenon that affects different publics differently. “The Epistemology of Protest” examines silencing and protest as forms of epistemic activism.

生平与背景

José Medina (born 1968) is a philosopher from Spain. He studied philosophy at the University of Seville and took his doctorate at Northwestern University in 1998. He taught at Saint Louis University and from 1999 to 2017 at Vanderbilt University, with a year as holder of a chair of excellence at the Universidad Carlos III in Madrid, and in 2017 returned to Northwestern, where he is Walter Dill Scott Professor of Philosophy. His work spans the philosophy of language, Wittgenstein and pragmatism, social epistemology and critical race, feminist and queer theory. “The Epistemology of Resistance” received the book award of the North American Society for Social Philosophy.