{"id":17351,"date":"2025-12-16T17:48:07","date_gmt":"2025-12-16T17:48:07","guid":{"rendered":"https:\/\/rosedreams.net\/blog\/?p=17351"},"modified":"2026-09-25T12:01:54","modified_gmt":"2026-09-25T12:01:54","slug":"you-did-not-take-the-time-to-know-me","status":"publish","type":"post","link":"https:\/\/rosedreams.net\/blog\/2025\/12\/you-did-not-take-the-time-to-know-me\/","title":{"rendered":"You Did Not Take the Time to Know Me"},"content":{"rendered":"

You know so little you know about me, and yet somehow you confidently claim<\/em> to know me. To follow my work. To understand me. To be proud of me. To even dislike me. But how?
\nWhat you actually do is collect fragments which mosts times are wildly out of context, irrelevant, or simply inaccurate \u2014 and then curate an opinion that is not merely wrong, but painstakingly prejudiced. Almost artisanal in its epistemic negligence.<\/p>\n

And not accidentally so. It is methodical. The process is calibrated \u2014 not to understand, but to wound<\/strong>. To press precisely where it hurts, so that when anger follows, you can step back and assume the posture of the injured party.<\/p>\n

You do not know me.<\/strong><\/p>\n

This is not rhetoric. It is epistemology.<\/strong><\/p>\n

You do not know a person by collecting fragments. You do not know them through hearsay, partial records, or moments stripped of their context. People are not puzzles to be solved by stacking pieces until they resemble something familiar.<\/p>\n

Aristotle understood this plainly: knowing facts \u2014 even assuming what one has are facts \u2014 is not the same as knowing people. Human beings cannot be understood by rules alone; they require judgement, attention, and time.<\/p>\n

Later philosophers echoed this insight. The moment you turn a person into something neat and explainable, you have already stopped seeing them. You have replaced encounter with control. People take what little they know and treat it as sufficient; when something does not fit, they call it a defect, a problem to be managed or dismissed. In doing so, they do not meet a person \u2014 they construct a version of one that feels manageable.<\/p>\n

Understanding is replaced with interpretation, and interpretation with judgement. Incomplete information is treated as enough; contradiction is read as defect; complexity is dismissed as inconvenience.<\/p>\n

In contemporary terms, this constitutes a form of epistemic injustice<\/strong>. As Miranda Fricker argues, individuals can be wronged specifically in their capacity as knowers when their credibility is unfairly diminished or when imposed interpretive frameworks erase their lived reality (Epistemic Injustice). In such cases, the failure is not merely cognitive, but moral.<\/p>\n

What results is not a person but an object \u2014 static, simplified, and safely misunderstood. Ludwig Wittgenstein warned against precisely this temptation when he criticised the urge to explain human meaning by stripping it of lived context, reminding us that understanding is grounded in forms of life, not isolated data (Philosophical Investigations). When context is removed, what remains may look orderly, but it is no longer true.<\/p>\n

This is why the error here is not innocent. Why it cuts.<\/strong><\/p>\n

When a knower is aware that their understanding is partial, yet proceeds as though it were complete, the failure ceases to be accidental. In epistemic ethics, knowingly acting on insufficient understanding constitutes negligence. The obligation to inquire increases with recognised uncertainty; it does not vanish because inquiry is inconvenient.<\/p>\n

This is not error.
\nIt is negligence.<\/strong><\/p>\n

You will not know a person by what others say about them. You will not fully know them by what is written down. You will not even know them completely by their own words. Words shift. Context shifts. Survival shapes what people say.<\/p>\n

If you are going to know a person at all, it happens elsewhere: in what they do when no one is watching; in the choices they make when there is nothing to gain; in the care they show when there is no reward, no audience, and no record.<\/strong><\/p>\n

That is where a person becomes answerable to themselves.<\/strong><\/p>\n

Everything else is easier \u2014 and wrong.
\nIt conceals rather than reveals.<\/strong><\/p>\n

\n

The following excerpt comes from the poem Called by Its Name: Violence<\/em>:<\/p>\n

I am my closest witness.
\nNot fragments.
\nNot labels.
\nNot rumour stitched into a mask.
\nI am the living record
\nyou never studied,
\nyet sentenced anyway.<\/p>\n

So let every judgement
\nbe built from my whole body of truth,
\nnot from echoes
\nricocheting off walls
\nyou trust too easily.<\/p>\n

You want to know me?
\nAsk me.
\nNot the shadows.
\nAsk me\u2014
\nfor once.<\/p><\/blockquote>\n

\u00a9 Eirene Evripidou <\/p>\n

\n

And the final note:<\/strong> If you don\u2019t like what I write, you know where to put your opinions \u2014 and how far to push them. No additional guidance will be offered. Thanks!<\/p>\n","protected":false},"excerpt":{"rendered":"

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