Feminist epistemologists have often argued that our relationships with structures of power shape the content, expression, and social force of what we know. While feminist standpoint theorists have often maintained that experiences on the margins of social power can lead to better understandings of the roles of systems of oppression in society, more recent writings on epistemologies of ignorance examine the reverse, how experiences from positions of social power limit our understandings. In this project, I draw on the concept of epistemic privilege as it has been formulated by feminist standpoint theorists, criticisms of objectivity and fixed, transcendent truths, and analyses of the relationships between structures of power and concepts of knowing. By considering the works of Sandra Harding, Lorraine Code, and Patricia Hill Collins, among others, I argue that knowledge is situational and contingent and that some individuals possess privileged understandings due to their positions on the margins of power structures. However, I also argue that, in order for feminist epistemology to utilize the concept of epistemic privilege successfully, it must incorporate a concept of error into its considerations of constructions of knowledge. Thus, throughout this dissertation, I examine how a concept of error could bolster efforts to subvert the dominant approaches to knowledge that have upheld male privilege and undermine the patriarchal power structures that rely on them. I propose a form of feminist inquiry that incorporates a method of error sensitivity, which will enable inquirers to recognize when institutions of power, individual limitations, and cultural myths are restricting knowing subjects' perspectives and leading them to commit errors. This concept of error, and the related approach to error-sensitive inquiry, relies upon a commitment to continuous and ever-expanding inquiry by a community, rather than an isolated individual. Thus, I derive much of my conceptual framework from the work of Josiah Royce and his concepts of the Beloved Community, loyalty to loyalty, and communities of interpretation.

This work is inspired by Lipsitz (1998) and Allport (1954) because both authors connect micro level processes to social macro level patterns. Allport’s Nature of Prejudice sought to understand patterns of anti-Semitism as connected to a larger social context. From this work, Allport developed the contact hypothesis which is premised on the idea that diversity helps alleviate racial tensions. Lipsitz’ Possessive Investment in Whiteness connects White racial privilege to a history of racial social inequality. In conintuum, I develop the nuances on prejudice formation as it leads to the denial of racial privilege or to the conflation of privileges as oppression. While I focus on White racial privilege, the theoretical contribution of my research develops the framework for individual privilege formation. I then draw upon Bonilla-Silva’s (2013) racial colorblind theory to emphasize the connection between privilege and larger patterns of racial attitudes. The macro level contribution of this dissertation focuses on patterns of overt and colorblind attitudes as affected by racial segregation, social inequality, and respondent characteristics. Data was gathered from the 2000 General Social Survey, 2010 GSS, and U.S. Census county data and applied to a hierarchical linear model. Due to sample selection, this research focuses on racial Whites’ attitudes about the racial Black population. I use measures of racial segregation as proxies for racial contact. I find patterns of racial tolerance through a ‘separate but equal’ storyline among White-Black segregation. When using, social demographics with all minorities included, I find that Whites’ attitudes about racial Blacks are attenuated. This finding supports the literature that non-Black racial minorities act as buffers for White-Black racial relations. Racial diversity is one element in helping alleviate negative racial sentiments, but patterns of segregation and social inequality impact the benefits of this racial diversity.

abstract: Privilege is unearned advantages, access, and power reserved for a select group of people. Those that benefit from privilege manifest their power consciously and sub-consciously so as to maintain their exclusive control of the opportunities privilege affords them. The reach and power of one’s privilege rises and falls as the different social identities that one possesses intersect. Ultimately, if a society built on justice and equity is to be achieved, those with privilege must take tangible steps to acknowledge their privilege and work to end the unequal advantages and oppression that are created in order to perpetuate privilege. This thesis unpacks privilege through an autoethnographic examination of the author’s history. Through the use of creative nonfiction, personal stories become launching points to explore characteristics of privilege manifest in the author’s life which are emblematic of larger social groups that share many of the author’s social identities. The following characteristics of privilege are explored: merit, oppression, normalization, economic value, neutrality, blindness, and silence. / Dissertation/Thesis / Masters Thesis Justice Studies 2015

Many Church of England parishes with Black-majority congregations have a White parish priest. Clergy undergo mandatory racism awareness training yet do not necessarily understand cultural difference or the ways in which their priestly authority and their Whiteness may collude to have significant implications for ministerial privilege and power. What little study of these issues has taken place, is predominantly from a protestant, American viewpoint. The author’s reflection as a White priest ministering in a Black majority congregation in Manchester focussed on his experiences of pastoral ministry, congregational participation and the expected role of the priest. Three questions arose from this reflection: in what ways are White priests aware of their Whiteness? How do White priests adapt their model of ministry according to their awareness? And in what ways do Black congregation members respond to any adaptation?Using an action-research methodology a conversation was set up between the priest’s experience and a focus group from his congregation. Work on White ministers’ typologies by leading British Black Theologian, Anthony Reddie, was used to present the author’s experiences through three models: pastoral, organisational and radical approaches to ministry. These results formed the basis of a trial training workshop with newly ordained priests to test the assumptions which lay behind my original research questions. Within the three typologies of minister (pastoral, organisational, radical), the author identified ways in which the priest’s power and knowledge influenced practice, and also ways in which congregations assumed clergy to receive training intervention, and from where this knowledge attainment might come. Alongside observations about ministers’ inherent power and the resourcing of ministers from external and internal sources, the research also highlighted frustrations arising from normalising White experience above that of the Black majority. The results confirmed the assumptions behind the questions: White clergy, aware of their own colour, culture and privilege adapt their ministry in different ways and with varying success. The research presents significant contributions to the understanding of how Black congregations perceive White ministers and how such clergy locate themselves within a different culture. Three distinct outcomes were identified: the need for intentional signposting for White clergy to be resourced by their congregations and from external sources, the liberation of Black congregational voices to enable full participation, and the necessity of acknowledging past hurts and the need for reconciliation. These three are brought together in an example surrounding the interventions required for clergy and congregations involved in the appointments process of White clergy to Black majority congregations within the Church of England.

abstract: The pace of segregation of races continues to increase as the gap between wealthy people, and the rest of the human race, increases. Technological advances in human communication ironically decrease human communication as people choose news and social media sites that feed their ideological frames. Bridging the sociopolitical gap is increasingly difficult. Further, privileged hegemonic forces exert pressure to maintain the status quo at the expense of greater humanity. Despite this grave account, some members of the privileged hegemony have moved away from their previous adherence to it and emerged as activists for marginalized populations. Drawing on the theoretical frameworks of Pedagogy for the Privileged, Pedagogy of the Oppressed, Transformative Learning Theory and Critical White Studies, this study asks the question: what factors lead to an ideological shift? Fifteen participants agreed to an in-depth, semi-structured qualitative interview. There were four main themes that emerged. Most participants experienced significant childhood challenges as well as segregated environments. Additionally, they possessed personality traits of curiosity and critical thinking which left them at odds with their family members; and finally, each experienced exposure to new environments and new people. Most notably, in an attempt to satisfy their curiosity and to remedy the disconnect between the imposed family values and their own internal inclinations, most actively sought out disorienting dilemmas that would facilitate an ideological shift. This journey typically included copious reading, critically analyzing information and, mostly importantly, immersion in new environments. The goal of this study was to understand which factors precipitate an ideological shift in the hope of using the data to create effective interventions that bridge ideological gaps. It was revealed that some of the initiative for this shift is innate, and therefore unreachable. However, exposure to disorienting dilemmas successfully caused an ideological shift. Critically, this research revealed that it is important to identify those individuals who possess this innate characteristic of curiosity and dissatisfaction with the status quo and create opportunities for them to be exposed to new people, information and environments. This will likely lead to a shift from White hegemonic adherent to an emerging advocate for social justice. / Dissertation/Thesis / Doctoral Dissertation Justice Studies 2020

This dissertation scrutinizes expressivist theories of first-person privilege with the aim of arriving at, first, a handful of suggestions about how a `best version' of expressivism about privilege will have to look, and second, a critical understanding of what such an approach's strengths and weaknesses will be. Roughly, expressivist approaches to the problem of privilege are characterized, first, by their emphasis on the likenesses between privileged mental state self-ascriptions and natural behavioral expressions of mentality, and second, by their insistence that an acknowledgment of these likenesses is required in order properly to understand the characteristically singular privilege with which one speaks of one's own mental states. The dissertation proceeds in five chapters whose individual tasks are as follows: The first chapter sets out the definition of the phenomena of "first-person privilege" in use throughout the dissertation and defends the claim that those phenomena are indeed real and so the philosophical problem of accounting for them is indeed serious. However, there is no presupposition made against the possibility of an expressivist account of the phenomena of first-person privilege. The second chapter sets out the basic motivations informing expressivist approaches to the problem of first-person privilege. Four immediate and significant questions for the expressivist approach are set out. The chapter also considers one `simple' way of responding to those questions and set outs the most pressing difficulties for a `simple expressivism'. The third chapter sets out my view of Wittgenstein as a methodically non-theorizing philosopher, criticizes rival views and, finally, sets out my view of the Wittgensteinian responses to the four questions set out in chapter two, given my view of him as a philosophical non-theorizer. Many of the later suggestions about a `best version' of expressivism draw directly on my best understanding of Wittgenstein's own approach to the problem of first-person privilege. The fourth chapter sets out David Finkelstein's, Peter Hacker's and Dorit Bar-On's responses to the quartet of questions for expressivists about first-person privilege, while flagging a number concerns for each author's approach. The final chapter condenses and reviews the concerns already raised for the expressivist approaches already canvassed and makes a number of suggestions about the most viable expressivist options for dealing with them. With that in place, the last chapter proceeds to comment on the overall plausibility of the sketch of a `best-version' of expressivism that emerges. Also, concerns to do with the relationship between expressivism about first-person privilege, epistemological foundationalism, content externalism and the mind-body problem are discussed.

This dissertation advances a new argumentative approach to the political problem of black reparations in the contemporary United States appealing to the normative principle of fair play. Among its core presumptions is the view that getting appreciable numbers of white Americans to acknowledge what I call the primary normative case for black reparations will require, among other things, a new kind of discursive move, namely: the deployment of an intermediary case designed to facilitate recognition of the primary one. The two central tasks of my dissertation are to establish the need for such an intermediary case, and to make it via my novel fair play argument. My approach to fair play reasoning involves three main innovations: First, I introduce the possibility of deploying that framework in a corrective mode, to ground redistributive obligations on the part of members of systemically advantaged groups, but which do not imply guilt or blame. Second, in arguing for that deployment, I offer a novel conception of free-riding which I call externalist insofar as it defines the latter without reference to the relevant agents’ mental states. Third, I argue that in a range of cases those corrective obligations of fair play can qualify as reparative despite the fact that their normative force is not determined by direct reference to any discrete wrong, or what I call extrinsically reparative. A key plank of my proposal is the empirical claim that the lens of fair play is better suited to overcoming many of the moral and social psychological obstacles that have long plagued political progress on black reparations in the U.S. I defend this claim by drawing upon various strands of the empirical literature on white racial identity in connection with attitudes toward race-sensitive social policies generally. I argue that it is only upon being safely confronted with the details of how their very whiteness precipitates the nonvoluntary receipt of various unearned material advantages that white Americans will begin to perceive their own personal involvement in America’s long history of racial injustice, and feel a new kind of pressure to do something about it. / 2021-10-29T00:00:00Z

Internet application servers are currently designed to maximize resource efficiency by servicing many thousands of users that may fall within disparate privilege classes. Pooling users into a shared execution context in this way enables adversaries not only to laterally propagate attacks against other clients, but also to use the application server as a "confused deputy" to gain escalated privileges against sensitive backend data. In this work, we present the Single-use Server (SuS) model, which detects and defeats these attacks by separating users into isolated, containerized application servers with tailored backend permissions. In this model, exploited servers no longer have unfettered access to the backend data or other users. We create a prototype implementation of the SuS model for the WordPress content management system and demonstrate our model's ability to neutralize real-world exploits against vulnerable WordPress versions. We find that the SuS model achieves a high level of security while minimizing the amount of code modification required for porting an application server. In our performance evaluation, we find that the CPU and latency overheads of the SuS model are very low, and memory consumption scales linearly. We generalize the SuS model to be applicable to a wide range of application server and backend resource pairs. With our modularized codebase, we port IMAP, a widely-used mail retrieval protocol, to the SuS model and find that doing so requires minimal effort.

The thesis deals with wiretapping and recording of telecommunication traffic which is an indispensable instrument for law enforcement on one side, but on the other side nevertheless it intervenes in lives of wiretapped persons in a significant way. The first chapter of thesis focuses on the area of the right to privacy because to be able to assess whether the wiretaps are realized in accordance with the legislation or not, it is essential to know from a legal point of view what falls within the privacy of individuals, which single rights involve the term right to privacy, and so which rights are protected. In the following part, the term wiretapping and recording of telecommunication traffic is explained and the amendments of legislation of this institute are summarized. On the development of the amendments of legislation it can be observed the fostering of protection of right to privacy by/over time on the development of the amendments of legislation. The next part focuses on the issue of the wiretap warrant, specifically on the procedure leading up the wiretap warrant, its compulsory content according to the criminal procedural code, the test of three-degree efficiency control of lawfulness wiretap warrant, and also the jurisdiction which is really important in this issue. The last point which...

Thesis advisor: Zine Magubane / One of the common beliefs in American society is that interracial couples transcend race. It is a curious belief considering that there is not a parallel logic that heterosexual couples transcend sexism. Using in-depth, semi-structured interviews with 55 members of heterosexual Black/White intimate couples, I have investigated the internal dynamics involved in maintaining a relationship across race in our racially stratified society in three areas of these couples’ lives: public interactions, racial discussions, and childrearing. Most literature about interracial couples looks at race as the main determinant of the experience of these couples as a unit and as individuals. However, I argue that race, gender and racialized gender ideologies interact to shape how members of heterosexual Black/White intimate couples perceive certain social situations and their options for negotiating social norms and issues. Not only has the intersection of race and gender been under-theorized in research on interracial couples, racialized gender ideologies have been virtually absent. In particular, these racialized ideologies of gender result in situational privilege at different times for Black women and Black men, thus nuancing our understanding of how racism operates. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.