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Profile: Alison Wylie (University of Washington, Durham University)
  1. Alison Wylie (2012). Feminist Philosophy of Science: Standpoint Matters. Proceedings and Addresses of the American Philosophy Association 86 (2):47-76.
    Standpoint theory is an explicitly political as well as social epistemology. Its central insight is that epistemic advantage may accrue to those who are oppressed by structures of domination and discounted as knowers. Feminist standpoint theorists hold that gender is one dimension of social differentiation that can make such a difference. In response to two longstanding objections I argue that epistemically consequential standpoints need not be conceptualized in essentialist terms, and that they do not confer automatic or comprehensive epistemic privilege (...)
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  2. Alison Wylie (2003). Why Standpoint Matters. In Robert Figueroa & Sandra G. Harding (eds.), Science and Other Cultures: Issues in Philosophies of Science and Technology. Routledge 26--48.
    Feminist standpoint theory has been marginal to mainstream philosophical analyses of science–indeed, it has been marginal to science studies generally–and it has had an uneasy reception among feminist theorists. Critics of standpoint theory have attributed to it untenable foundationalist assumptions about the social identities that can underpin an epistemically salient standpoint, and implausible claims about the epistemic privilege that should be accorded to those who occupy subdominant social locations. I disentangle what I take to be the promising core of feminist (...)
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  3. Harold Kincaid, John Dupré & Alison Wylie (eds.) (2007). Value-Free Science?: Ideals and Illusions. Oxford University Press.
    It has long been thought that science is our best hope for realizing objective knowledge, but that, to deliver on this promise, it must be value free. Things are not so simple, however, as recent work in science studies makes clear. The contributors to this volume investigate where and how values are involved in science, and examine the implications of this involvement for ideals of objectivity.
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  4.  82
    Alison Wylie, Kelly Koide, Marisol Marini & Marian Toledo (2014). Archaeology and Critical Feminism of Science: Interview with Alison Wylie. Scientiae Studia 12 (3):549-590.
    In this wide-ranging interview with three members of the Department of Philosophy at the University of Sao Paolo (Brazil) Wylie explains how she came to work on philosophical issues raised in and by archaeology, describes the contextualist challenges to ‘received view’ models of confirmation and explanation in archaeology that inform her work on the status of evidence and contextual ideals of objectivity, and discusses the role of non-cognitive values in science. She also is pressed to explain what’s feminist about feminist (...)
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  5.  49
    Alison Wylie (2015). A Plurality of Pluralisms: Collaborative Practice in Archaeology. In Jonathan Y. Tsou, Alan Richardson & Flavia Padovani (eds.), Objectivity in Science. Springer International Publishing 189-210.
    Innovative modes of collaboration between archaeologists and Indigenous communities are taking shape in a great many contexts, in the process transforming conventional research practice. While critics object that these partnerships cannot but compromise the objectivity of archaeological science, many of the archaeologists involved argue that their research is substantially enriched by them. I counter objections raised by internal critics and crystalized in philosophical terms by Boghossian, disentangling several different kinds of pluralism evident in these projects and offering an analysis of (...)
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  6.  5
    Alison Wylie & Sergio Sismondo (2015). Standpoint Theory, in Science. In James D. Wright (ed.), International Encyclopedia of the Social and Behavioral Sciences. Elsevier 324-330.
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  7. Alison Wylie (2011). Women in Philosophy: The Costs of Exclusion—Editor's Introduction. Hypatia 26 (2):374-382.
    Philosophy has the dubious distinction of attracting and retaining proportionally fewer women than any other field in the humanities, indeed, fewer than in all but the most resolutely male-dominated of the sciences. This short article introduces a thematic cluster that brings together five short essays that probe the reasons for and the effects of these patterns of exclusion, not just of women but of diverse peoples of all kinds in Philosophy. It summarizes some of the demographic measures of exclusion that (...)
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  8. Alison Wylie (2011). Critical Distance : Stabilising Evidential Claims in Archaeology. In Philip Dawid, William Twining & Mimi Vasilaki (eds.), Evidence, Inference and Enquiry. OUP/British Academy
     
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  9.  46
    Alison Wylie (1999). Rethinking Unity as a "Working Hypothesis" for Philosophy: How Archaeologists Exploit the Disunities of Science. Perspectives on Science 7 (3):293-317.
    As a working hypothesis for philosophy of science, the unity of science thesis has been decisively challenged in all its standard formulations; it cannot be assumed that the sciences presuppose an orderly world, that they are united by the goal of systematically describing and explaining this order, or that they rely on distinctively scientific methodologies which, properly applied, produce domain-specific results that converge on a single coherent and comprehensive system of knowledge. I first delineate the scope of arguments against global (...)
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  10.  7
    Alison Wylie (2002). Thinking From Things: Essays in the Philosophy of Archaeology. University of California Press.
    In this long-awaited compendium of new and newly revised essays, Alison Wylie explores how archaeologists know what they know.
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  11.  16
    George P. Nicholas & Alison Wylie (2009). Archaeological Finds: Legacies of Appropriation, Modes of Response. In James O. Young & Conrad Brunk (eds.), The Ethics of Cultural Appropriation. Wiley 11--51.
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  12.  60
    Alison Wylie (2013). Editor's Pick: Hypatia, On A Collective Undertaking. The Philosophers' Magazine 62 (62):107-111.
    This article is a profile of the journal Hypatia for TPM: its founding, its mission, and central themes that figure in its close to 30 year publication history. When the first issues of Hypatia appeared in the mid-1980s they were the culmination, in the mid-1980s, of a decade-long process of visionary debate in the Society for Women in Philosophy (SWIP) about what form a journal of feminist philosophy should take, and extended discussion of how to make it a reality. The (...)
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  13. Alison Wylie (1996). Unification and Convergence in Archaeological Explanation: The Agricultural “Wave-of-Advance” and the Origins of Indo-European Languages. Southern Journal of Philosophy 34 (S1):1-30.
    Given the diversity of explanatory practices that is typical of the sciences a healthy pluralism would seem to be desirable where theories of explanation are concerned. Nevertheless, I argue that explanations are only unifying in Kitcher's unificationist sense if they are backed by the kind of understanding of underlying mechanisms, dispositions, constitutions, and dependencies that is central to a causalist account of explanation. This case can be made through analysis of Kitcher's account of the conditions under which apparent improvements in (...)
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  14. Alison Wylie (2006). Introduction: When Difference Makes a Difference. Episteme 3 (1-2):1-7.
    Taking seriously the social dimensions of knowledge has put considerable pressure on the assumption that epistemic agents can usefully be thought of as autonomous, interchangeable individuals, capable, insofar as they are rational and objective, of transcending the specificities of personal history, experience, local context. If this idealization is abandoned as the point of departure for epistemic inquiry, then differences among concretely situated knowers come sharply into focus: differences in cognitive capacity, experience, and expertise; in access to information and the interpretive (...)
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  15.  42
    Alison Wylie (2006). Socially Naturalized Norms of Epistemic Rationality: Aggregation and Deliberation. Southern Journal of Philosophy 44 (S1):43-48.
    In response to those who see rational deliberation as a source of epistemic norms and a model for well-functioning scientific inquiry, Solomon cites evidence that aggregative techniques often yield better results; deliberative processes are vulnerable to biasing mechanisms that impoverish the epistemic resources on which group judgments are based. I argue that aggregative techniques are similarly vulnerable and illustrate this in terms of the impact of gender schemas on both individual and collective judgment. A consistently externalist and socially naturalized approach (...)
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  16.  31
    Lynn Hankinson Nelson & Alison Wylie (2004). Introduction: Special Issue on Feminist Science Studies. Hypatia 19 (1).
    Feminist analyses of science have grown dramatically in scope, diversity, and impact in the years since Nancy Tuana edited the two-volume issue of Hypatia on “Feminism and Science” (Fall 1987, Spring 1988). What had begun in the 1960s and 1970s as a “trickle of scholarship on feminism and science” had widened by the mid-1980s “into a continuous stream” (Rosser 1987, 5). Fifteen years later, the stream has become something of a torrent. The essays assembled for this special issue of Hypatia (...)
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  17.  25
    Alison Wylie (2011). Epistemic Justice, Ignorance, and Procedural Objectivity—Editor's Introduction. Hypatia 26 (2):233-235.
  18.  43
    Alison Wylie (1986). Arguments for Scientific Realism: The Ascending Spiral. American Philosophical Quarterly 23 (3):287 - 297.
  19.  20
    Alison Wylie (2005). The Promise and Perils of an Ethic of Stewardship. In Lynn Meskell & Peter Pels (eds.), Embedding Ethics. Berg 47--68.
  20.  53
    Alison Wylie (1994). Discourse, Practice, Context: From HPS to Interdisciplinary Science Studies. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1994:393 - 395.
    One of the most widely debated and influential implications of the "demise" of positivism was the realization, now a commonplace, that philosophy of science must be firmly grounded in an understanding of the history of science, and/or of contemporary scientific practice. While the nature of this alliance is still a matter of uneasy negotiation, the principle that philosophical analysis must engage "real" science has transformed philosophical practice in innumerable ways. This short paper is the introduction to a symposium presented at (...)
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  21.  2
    Alison Wylie (1994). The Trouble With Numbers: Workplace Climate Issues in Archeology. Archeological Papers of the American Anthropological Association 5 (1):65-71.
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  22.  91
    Frank Ankersmit, Mark Bevir, Paul Roth, Aviezer Tucker & Alison Wylie (2007). The Philosophy of History: An Agenda. Journal of the Philosophy of History 1 (1):1-9.
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  23.  1
    Alison Wylie (2014). Community-Based Collaborative Archaeology. In Nancy Cartwright & Eleonora Montuschi (eds.), Philosophy of Social Science: A New Introduction. 68-82.
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  24.  67
    Alison Wylie (2011). Pornography Embodied: Joan Mason-Grant Remembered (1958–2009). Hypatia 26 (1):130-131.
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  25.  69
    Alison Wylie, Elizabeth Potter & Wenda K. Bauchspies, Feminist Perspectives on Science. Stanford Encyclopedia of Philosophy.
    Feminists have a number of distinct interests in, and perspectives on, science. The tools of science have been a crucial resource for understanding the nature, impact, and prospects for changing gender-based forms of oppression; in this spirit, feminists actively draw on, and contribute to, the research programs of a wide range of sciences. At the same time, feminists have identified the sciences as a source as well as a locus of gender inequalities: the institutions of science have a long tradition (...)
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  26.  25
    Alison Wylie (1995). Doing Philosophy As a Feminist: Longino on the Search for a Feminist Epistemology. Philosophical Topics 23 (2):345-358.
  27.  9
    Alison Wylie (1999). Science, Conservation, and Stewardship: Evolving Codes of Conduct in Archaeology. Science and Engineering Ethics 5 (3):319-336.
    The Society for American Archaeology (SAA) has developed an extensive body of ethics guidelines for its members, most actively in the last two decades. This coincides with the period in which the American Association for the Advancement of Science (AAAS) has taken a strong stand on the need for its affiliates to develop clear. enforceable codes of conduct. The ethics guidelines instituted by the SAA now realize the central recommendations of the AAAS, and in this they illustrate both the importance (...)
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  28.  22
    Alison Wylie (1995). Unification and Convergence in Archaeological Explanation. Southern Journal of Philosophy 34 (Supplement):1-30.
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  29.  7
    Alison Wylie (2000). Feminism in Philosophy of Science: Making Sense of Contingency and Constraint. In Miranda Fricker & Jennifer Hornsby (eds.), Cambridge Companion to Feminism in Philosophy. Cambridge University Press 166--184.
  30.  8
    Alison Wylie (1986). REVIEW: One World and Our Knowledge of It by J. F. Rosenberg. International Studies in Philosophy 18 (3):83-85.
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  31. Frank Ankersmit, Mark Bevir, Paul Roth, Aviezer Tucker, Alison Wylie & Giuseppina D'Oro (2010). Brill Online Books and Journals. Journal of the Philosophy of History 4 (3-4).
     
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  32.  1
    Alison Wylie (2011). What Knowers Know Well: Women, Work, and the Academy. In Heidi E. Grasswick (ed.), Feminist Epistemology and Philosophy of Science. 157-179.
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  33.  1
    Alison Wylie (1985). Between Philosophy and Archaeology. American Antiquity 50:478-490.
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  34.  1
    Alison Wylie (2012). ’Do Not Do Unto Others…’: Cultural Misrecognition and the Harms of Appropriation in an Open Source World. In Geoffrey Scarre & Robin Coningham (eds.), Appropriating the Past: Philosophical Perspectives on the Practice of Archaeology. Cambridge University Press 195-221.
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  35.  1
    Alison Wylie (1982). Epistemological Issues Raised by a Structuralist Archaeology. In Ian Hodder (ed.), Symbolic and Structural Archaeology. Cambridge University Press 39-46.
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  36.  1
    Alison Wylie (1993). Facts and Fictions: Writing Archaeology in a Different Voice. Canadian Journal of Archaeology 17:5-25.
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  37.  1
    Alison Wylie, Kathleen Okruhlik, Leslie Thielen-Wilson & Sandra Morton (1989). Feminist Critiques of Science: The Epistemological and Methodological Literature. Women's Studies International Forum 12 (3):379-388.
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  38.  1
    Alison Wylie (1992). Feminist Theories of Social Power: Some Implications for a Processual Archaeology. Norwegian Archaeological Review 25 (1):51-68.
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  39.  1
    Alison Wylie (1993). 'Invented Lands/Discovered Pasts': The Westward Expansion of Myth and History. Historical Archaeology 27 (4):1-19.
  40.  1
    Alison Wylie (2008). The Integrity of Narratives: Epistemic Constraints on Multivocality. In Junko Habu, Clare Fawcett & John Matsunaga (eds.), Evaluating Multiple Narratives: Beyond Nationality, Colonialist, Imperialist Archaeologies. Springer 201-212.
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  41.  1
    Alison Wylie (1985). The Reaction Against Analogy. Advances in Archaeological Method and Theory 8:63-111.
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  42.  1
    Alison Wylie (1987). The Philosophy of Ambivalence: Sandra Harding onThe Science Question in Feminism. Canadian Journal of Philosophy 17 (sup1):58-73.
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  43. Alison Wylie (1996). Ethical Dilemmas in Archaeological Practice: Looting, Repatriation, Stewardship, and the (Trans) Formation of Disciplinary Identity. Perspectives on Science 4:154-194.
     
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  44.  29
    Alison Wylie (2000). Rethinking Objectivity: Nozick's Neglected Third Option. International Studies in the Philosophy of Science 14 (1):5 – 9.
    (2000). Rethinking objectivity: Nozick's neglected third option. International Studies in the Philosophy of Science: Vol. 14, No. 1, pp. 5-9. doi: 10.1080/026985900111864.
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  45.  19
    Alison Wylie (2006). When Difference Makes a Difference. Episteme 3 (1-2):1-7.
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  46.  12
    Alison Wylie, Linda Martín Alcoff, Ann E. Cudd & Sharyn Clough (2013). Editors' Farewell Introduction. Hypatia 28 (4):695-697.
  47.  16
    Alison Wylie (1992). Re-Constructing Archaeology. International Studies in Philosophy 24 (1):135-136.
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  48.  23
    Alison Wylie (1988). 'Simple' Analogy and the Role of Relevance Assumptions: Implications of Archaeological Practice. International Studies in the Philosophy of Science 2 (2):134 – 150.
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  49.  7
    Alison Wylie (1986). REVIEW: The Method and Theory of V. Gordon Childe by Barbara McNairn. International Studies in Philosophy 18 (3):67-69.
  50.  21
    Lynn Hankinson Nelson & Alison Wylie (2004). Introduction:. Hypatia 19 (1).
    Feminist analyses of science have grown dramatically in scope, diversity, and impact in the years since Nancy Tuana edited the two-volume issue of Hypatia on “Feminism and Science” (Fall 1987, Spring 1988). What had begun in the 1960s and 1970s as a “trickle of scholarship on feminism and science” had widened by the mid-1980s “into a continuous stream” (Rosser 1987, 5). Fifteen years later, the stream has become something of a torrent. The essays assembled for this special issue of Hypatia (...)
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