 Miranda Fricker (2003, 2007) provides a detailed case study of the virtue of epistemic justice and the opposing vice of “epistemic injustice” suffered by the marginalized and less powerful. Epistemic injustice harms someone in their capacity as a (potential) knower and comes in several varieties. One species is hermeneutical injustice, which occurs when people are denied the conceptual and linguistic resources to make sense of and communicate their experience. A prime example is sexual harassment, a concept forged 1970s America. The other main species of epistemic injustice that has received by far the most attention, though, is testimonial injustice, which occurs when someone’s assertions are accorded less (or more) credence than they deserve because of prejudice of some kind, such as bias regarding identities like gender, race, ethnicity, or age. The vice of testimonial injustice is a disposition to commit such acts of epistemic injustice. The virtue of corrective testimonial justice is a disposition to remain aware of and compensate for your prejudices by interfering with your estimation of the value of someone’s testimony. This corrective virtue, Fricker (2003: 161) argues, is cultivated through social training.