Given such a model of "epistemic privilege" where, as a matter of actual social practices, the experiences and categories of some tend to be valued over others, a number of feminist philosophers have thought feminist philosophers have a special reason to consider the ways in which feminist goals are conceptualized and represented in popular and academic discourse (Schutte 2011, p. 785).
The Arab revolutions draw on a fundamentally anti-colonial vision, which is also about breaking with existing models of power and privilege.
Tyrtaeus's model of heroism privileges the common good of the community and so is quite distinct from the heroic individualism of the Homeric world.
That raises the question of whether the model is viable only in neighborhoods of privilege.
Many nontheistic writers and activists have selected the theory of "privilege" as a model of the normalized religious identity in America, and to describe their own disadvantage as American atheists.
If the first two models of human/creation relationship are stewardship models which privilege human welfare, the third and fourth models are more biocentrist or, from a theological perspective, creation-centered.
In contrast to previous methods of invited public deliberation, which privilege egalitarian-consensual models of discourse and decision-making, we test a novel approach that places majoritarian, individualistic, and consensual forms of public deliberation on an equal footing.
This could lead to more effective management of risk, by helping to refine models of decision-making surrounding leave and privilege authorizations, and ultimately, readiness for reintegration into the community.
In her book "The Price of Privilege," Madeline Levine describes attempts to "buy our children off" as outright modeling of materialism.
But serving as a role model for young children whose parents share common values is not the same sort of privilege as a job or an education.
