Linguistic Justice and Analytic Philosophy

Abstract

This paper investigates whether analytic philosophers who are non-native English speakers are subject to linguistic injustice and, if yes, what kind of injustice that is and whether it is different from the general disadvantage that non-native English speakers meet in a world where English is rapidly becoming the lingua franca. The paper begins with a critical review of the debate on linguistic justice, with a particular focus on the emergence of a lingua franca and the related questions of justice, both in terms of the disadvantages suffered by those groups who bear the cost of learning another language and in terms of forms of discrimination due to accents and language improprieties. We argue that being at a relative disadvantage compared to others does not necessarily translate in a proper injustice if fundamental civil, political and social provisions are in place. We suggest that a circumstance of injustice arises when such disadvantage affects those who are not yet members of such academic community such as prospective students, thus contributing in keeping the non-native group a minority. We qualify this case of disadvantage as a matter of structural injustice.     

“Yesterday Redeemed and Tomorrow Made More Beautiful”: Historical Injustice and Possible Collective Selves

This research examines the ways in which talk about reparations for historical injustice demonstrates individuals' ambitions for future collective identities. Interviews with White Tulsans (n = 25) illustrate how discursive temporal constructions justify support for or opposition to reparations for the 1921 Tulsa Race Riot. It is argued that White Tulsans strategically employed these constructions to either transform or maintain collective identities. These findings bring a discursive approach to theories of collective continuity (Sani, Bowe, & Herrera, 2008) and possible selves (Cinnirella, 1998; Markus & Nurius, 1986; McAdams, 2006; Vignoles, 2008). From this perspective, reckoning with the past is as much about who we can be tomorrow as it is guilt for who we were yesterday.     

Does ordinary injustice make extraordinary injustice possible? Gender,structural injustice,and the ethics of refugee determination

Our understanding of the impact of gender on refugee determination has evolved greatly over the last 60 years. Though many people initially believed that women could not be persecuted qua women, it is now frequently recognized that certain forms of gender-related persecution are sufficient to warrant asylum. Yet despite this conceptual progress, many states are still reluctant to consider certain forms of gender-related persecution to be sufficient to warrant asylum or refugee status. One reason for this continued bias is the lack of a framework with which to understand gender-related persecution. I argue that we ought to understand gender-related persecution as resulting from the intersection of individual or state persecution and structural injustice. Structural injustice can be understood as the kind of everyday injustice, harm, and violence that women experience that makes possible the more extraordinary kinds of violence that women are likely to claim as the basis of asylum. Understanding gender-related persecution within the context of structural injustice will, I argue, help us to see it as a legitimate form of persecution and thus allow more just outcomes for women refugees.     

Wittgenstein and the Animal Origins of Linguistic Communication

Wittgenstein's notorious sample of a ‘complete primitive language’ (viz. the builders’ game of the Philosophical Investigations) is often thought to be closer in kind to animal forms of communication than human language. Indeed, it has been criticised on precisely these grounds. But such debates make little sense if we take seriously Wittgenstein's idea that language is a family resemblance concept. So, rather than argue that the builders’ game ‘really is a language’ (or not), I propose to turn the debate on its head and welcome the comparison. By changing our perspective in this way, I suggest that we can see that the learning of language is crucially dependent on forms of communication that are animal in nature. I then discuss how these lessons might shed light on empirical research into both the ontogenetic and phylogenetic origins of linguistic communication.     

Feeling Global,Acting Ethically: Global Identification and Fairtrade Consumption

Global identification has become a popular construct in recent psychological debate as it relates to harmonious intergroup relations and a caring for all humanity. Based on social identity theorizing, the current research tests whether global identification can also predict consumer choices, at the expense of lower personal benefit. Importantly, we assumed that concerns about global injustice represent a crucial component of that relation. We predicted that participants who identified strongly with all humanity would rather choose a Fairtrade product alternative over a conventional one, compared with low identifiers. In addition, we assumed that this effect be mediated by perceived global injustice. Both predictions were confirmed in a consumer choice study (N = 68). Overall, global identification and globally relevant consumer behavior seem meaningfully interconnected, and we discuss these findings with regard to recent theoretical developments in Fairtrade consumption research.     

Immigrant linguistic justice: The lay of the land

Linguistic justice is concerned with the just way of politically regulating linguistic diversity. Today, the linguistic-justice debate may be differentiated into three different domains: interlinguistic justice, intralinguistic justice, and global linguistic justice. Each of these domains has, to a significant extent, attracted different authors and debates, although the normative system underlying them is structurally similar. This introductory piece aims to provide context for our symposium dedicated to linguistic justice and migration by, first, giving an overview of linguistic justice, second, linking linguistic justice to migration, and, finally, providing an overview of the various papers in the symposium, situating them against the background developed in the first two sections.     

Prosocial thinkers and the social transmission of justice

Feeling the sting of another's injustice is a common human experience. We adopt a motivated information processing approach and explore how individual differences in social motives (e.g., high vs. low collectivism) and epistemic motives (e.g., high vs. low need for closure) drive individuals' evaluative and behavioral reactions to the just and unjust treatment of others. In two studies, one in the laboratory (N = 78) and one in the field (N = 163), we find that the justice treatment of others has a more profound influence on the attitudes and behaviors of prosocial thinkers, people who are chronically higher (vs. lower) in collectivism and lower (vs. higher) in the need for closure. In all, our results suggest that chronically higher collectivism and a lower need for closure work in concert to make another's justice relevant to personal judgment and behavior.     

The Awful English Language

Abstract

The ever-increasing dominance of English within analytic philosophy is an aspect of linguistic globalisation. To assess it, I first address fundamental issues in the philosophy of language. Steering a middle course between linguistic universalism and linguistic relativism, I deny that some languages might be philosophically superior to others, notably by capturing the essential categories of reality. On this background I next consider both the pros and cons of the Anglicisation of (analytic) philosophy. I shall defend the value of English as a lingua franca, while denying both the feasibility and the desirability of English as the sole universal language of philosophy. Finally I turn to the linguistic inequality in contemporary analytic philosophy. While it does not per se amount to an injustice, there is a need to level the playing field. But the remedy does not lie in linguistic academic sectarianism. Instead, what might be called for are piecemeal measures to reduce explicit and implicit biases against analytic philosophers on the geographic fringes, biases that are only partly connected to the predominance of English.     

Saying and Doing: Speech Actions,Speech Acts and Related Events

The question which this paper examines is that of the correct scope of the claim that extra‐linguistic factors (such as gender and social status) can block the proper workings of natural language. The claim that this is possible has been put forward under the apt label of silencing in the context of Austinian speech act theory. The ‘silencing’ label is apt insofar as when one's ability to exploit the inherent dynamic of language is ‘blocked’ by one's gender or social status then one might justly be said to be silenced. The notion that factors independent of any person's linguistic competence might block her ability to exploit the inherent dynamic of language is of considerable social as well as theoretical significance. I shall defend the claim that factors independent of a person's linguistic competence can indeed block her ability to do things with words but I will show that the cases that have been previously considered to be cases of illocutionary failure are instances of rhetic or locutionary act failure instead. I shall refine the silencing claim as previously advanced in the debate in at least one fundamental respect. I also show that considering the metaphysics of speech acts clarifies many of the issues previously appearing as thorny bones of contention between those who hold that the only notion of silencing that is coherent is that of physically preventing someone from speaking or writing and those who hold the opposite sort of claim sketched above.     

Justice for the People? How Justice Sensitivity Can Foster and Impair Support for Populist Radical-Right Parties and Politicians in the United States and in Germany

Many people argue that support for populist radical-right political agents is motivated by people feeling “left behind” in globalized Western democracies. Empirical research supports this notion by showing that people who feel personally or collectively deprived are more likely to hold populist beliefs and anti-immigration attitudes. Our aim was to further investigate the psychological link between individuals' justice concerns and their preferences for populist radical-right political agents. We focused on stable individual differences in self-oriented and other-oriented justice concerns and argue that these should have opposing correlations with preferences for populist radical-right parties. We tested our hypotheses in two national samples, one from the United States (N = 1500) and one from Germany (N = 848). Sensitivity to injustice towards oneself enhanced the likelihood of preferring Trump (United States) and Alternative für Deutschland (AfD) (Germany) via increased anti-immigration attitudes and increased populist attitudes. Sensitivity to injustice towards others reduced the likelihood of preferring Trump and AfD via decreased anti-immigration attitudes. We discuss our findings in regard to how stable individual differences in the evaluation of fairness can motivate intra- and interpersonal political conflicts in modern w estern societies and how politics and mass media can fuel these conflicts.     

There's a certain slant of light: Three attitudes toward the political turn in analytic philosophy

There has been a growing interest within analytic philosophy in addressing political and social issues, which has been referred to as the “political turn” in the discipline. The aim of this paper is twofold. First, it discusses the very characterization of the political turn. In particular, it introduces the definition proposed by Bordonaba-Plou, Fernández-Castro, and Torices, suggests that we should not consider the turn a form of activism, and explores an additional benefit of the ideal/nonideal distinction for characterizing the turn. Second, it addresses the concern of what attitude we should take in the face of the different sensitivities we might have with respect to what constitutes an injustice. Which philosophical works should count as part of the political turn? The paper explores three different attitudes toward this dilemma, and favors what it calls the revisionist attitude, which emphasizes the fact that our perception of injustice is subject to error.     

What are Adaptive Preferences? Exclusion and Disability in the Capability Approach

It is a longstanding problem for theorists of justice that many victims of injustice seem to prefer mistreatment, and perpetuate their own oppression. One possible response is to simply ignore such preferences as unreliable ‘adaptive preferences’. Capability theorists have taken this approach, arguing that individuals should be entitled to certain capabilities regardless of their satisfaction without them. Although this initially seems plausible, worries have been raised that undermining the reliability of individuals' strongly‐held preferences impugns their rationality, and further excludes already marginalised groups. I argue that such criticisms trade on an ambiguity between two uses of the term ‘adaptive preference’. An adaptive preference is often assumed to be irrational, and an unreliable guide to its possessor's best interests. However, I suggest a preference may also be adaptive in the sense that it is an unreliable guide to our distributive entitlements, and that this does not require an assessment of individuals' rationality. I consider this distinction in relation to disability, arguing that this clarification allows us to justifiably ignore some disabled individuals' preferences, in the context of theorising about distributive justice, without disrespecting or undermining their rationality or culture.     

The probabilistic analysis of language acquisition: theoretical, computational, and experimental analysis

There is much debate over the degree to which language learning is governed by innate language-specific biases, or acquired through cognition-general principles. Here we examine the probabilistic language acquisition hypothesis on three levels: We outline a novel theoretical result showing that it is possible to learn the exact generative model underlying a wide class of languages, purely from observing samples of the language. We then describe a recently proposed practical framework, which quantifies natural language learnability, allowing specific learnability predictions to be made for the first time. In previous work, this framework was used to make learnability predictions for a wide variety of linguistic constructions, for which learnability has been much debated. Here, we present a new experiment which tests these learnability predictions. We find that our experimental results support the possibility that these linguistic constructions are acquired probabilistically from cognition-general principles.     

Challenging the Stubborn Core of Opposition to Equality: Racial Contact and Policy Attitudes

A Random Digit Dialing survey (n = 794) examined the interracial contact experiences and racial attitudes of White South Africans. The survey measured racial attitudes not only in terms of individuals' prejudice, but also in terms of their perceptions of group threat, perceived injustice, and support for various government policies designed to rectify the legacy of apartheid. The results indicated that the frequency and quality of interracial contact predicted Whites' support for both race compensatory and race preferential policies of redress, and these effects were partly mediated by perceived threat, sense of fairness, and racial prejudice. The research points to a potential rapprochement between the social psychological theories of intergroup contact and group positioning theories derived from the work of Blumer. It also highlights the value of adopting a more expansive and politically nuanced conception of the “consequences” of contact and desegregation.     

Bildung as an essential disposition in becoming a reflective practitioner: practical application of philosophical hermeneutics to second language teacher education

For a few decades, reflective practice has been employed in second language teacher education (SLTE) as ‘a means by which practitioners can develop a greater level of self-awareness about the nature and impact of their performance, an awareness that creates opportunities for professional growth and development’. Dewey, who initiated the concept of reflective thinking in teacher education, emphasized one’s attitudes toward engagement in reflective process. One such disposition is open-mindedness, ‘a willingness to entertain different perspectives… and acknowledgement of the limitations of one’s own perspectives’. Regarding this concept of open-mindedness, Gadamer, who established philosophical hermeneutics, provided profound insights by using the German word Bildung, which is often translated as education, culture, or self-cultivation. Through this concept, Gadamer emphasized not only one’s open and introspective disposition toward new experience but also one’s mode of being. This paper explores this notion of Bildung and examines its possible practical application to SLTE in combination with reflective practice. Referring to Grondin’s notion that education is to raise true questions, I will argue for the importance of nurturing Bildung of preservice second language teachers and of second language teacher educators.     

‘My language thing … is like a big shadow always behind me’: International counselling trainees' challenges in beginning clinical practice

Background: While counsellor education becomes increasingly culturally diverse, little is known about international trainees' experiences of training. Objective: The present study explores one aspect of training, namely clinical practice from the perspective of international, non‐native speaking trainees. In particular, this paper focuses on the challenges this group encounters when practicing in a second language. Methodology: Semi‐structured interviews with four non‐native English‐speaking trainees were conducted and analysed following the principles of interpretative phenomenological analysis (IPA). Results: Findings suggest that participants encounter practical difficulties related to their non‐native/foreign identity in practice, such as problems with articulate self‐expression and understanding the client's speech. These difficulties generate anxiety and impact on the trainees' confidence. Conclusions and implications for counsellor training: This study elucidates language as a fundamental aspect of culture, and identifies second language use as a significant source of difference in counselling practice. This paper highlights the need for attention to linguistic diversity and for appropriate support during counsellor education. This will improve international trainees' experiences of training, but also enhance all trainees' understanding of difference, resulting in better service provision for the community.     

African philosophy and global epistemic injustice

In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces.     

Who stops the sweatshops? Our neglect of the injustice of maldistribution

Researchers have attempted to hold fashion, beauty, and toy industries' promotion of narrow beauty ideals responsible for the injustice of body dissatisfaction. We advocate for reform by calling upon the industries to represent plus‐sized and older models (e.g., on catwalks) as antidotes to narrow beauty ideals, citing evidence that the use of such models are no less profitable. This attempts to address what Fraser ( 1995 ) calls the injustice of misrecognition. This advocacy however not only masks another injustice these industries perpetuate: maldistribution (Fraser, 1995 ), but it can actively worsen it. This is most poignantly exemplified by the 250 million sweatshop workers in the Global South working in these industries. Those of us advocating against these industries' injustices are encouraged to join People and Planet in their campaign to use universities' vast purchasing power for sweatshop reform. This is one small way to advocate against maldistribution, redressing the imbalance.