Search results for 'Feminist Standpoint Epistemology' (try it on Scholar)

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  1.  22
    Sharon Crasnow (2009). Is Standpoint Theory a Resource for Feminist Epistemology? An Introduction. Hypatia 24 (4):189 - 192.
    Introduction to cluster of papers on feminist standpoint theory.
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  2.  94
    Kristina Rolin (2006). The Bias Paradox in Feminist Standpoint Epistemology. Episteme 3 (1-2):125-136.
    Sandra Harding's feminist standpoint epistemology makes two claims. The thesis of epistemic privilege claims that unprivileged social positions are likely to generate perspectives that are “less partial and less distorted” than perspectives generated by other social positions. The situated knowledge thesis claims that all scientific knowledge is socially situated. The bias paradox is the tension between these two claims. Whereas the thesis of epistemic privilege relies on the assumption that a standard of impartiality enables one to judge (...)
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  3. Catherine Hundleby (2001). Feminist Standpoint Theory as a Form of Naturalist Epistemology. Dissertation, The University of Western Ontario (Canada)
    In this dissertation I argue that naturalist epistemology would benefit if it were recognized to include feminist standpoint theory, a theory of knowledge that is based on the feminist critiques of science. Naturalists such as W. O. Quine argue that normative epistemology can be developed on the basis of science. However, they have mostly rested content with descriptions of how knowledge seems to work. Naturalists need to evaluate our epistemic practices against competing alternatives if they (...)
     
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  4.  62
    Kristoffer Ahlstrom (2005). Incorporating Feminist Standpoint Theory. SATS: Northern European Journal of Philosophy 6 (2):79-92.
    As has been noted by Alvin Goldman, there are some very interesting similarities between his Veritistic Social Epistemology (VSE) and Sandra Harding's Feminist Standpoint Theory (FST). In the present paper, it is argued that these similarities are so significant as to motivate an incorporation of FST into VSE, considering that (i) a substantial common ground can be found; (ii) the claims that go beyond this common ground are logically compatible; and (iii) the generality of VSE not only (...)
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  5. Kristina Rolin (2006). The Bias Paradox in Feminist Standpoint Epistemology. Episteme: A Journal of Social Epistemology 3 (1):125-136.
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  6. Alison M. Jaggar (2004). Feminist Politics and Epistemology: The Standpoint of Women. In Sandra G. Harding (ed.), The Feminist Standpoint Theory Reader: Intellectual and Political Controversies. Routledge 55--66.
  7. Sharon Crasnow (2008). Feminist Philosophy of Science: 'Standpoint' and Knowledge. [REVIEW] Science and Education 17 (10):1089-1110.
    Feminist philosophy of science has been criticized on several counts. On the one hand, it is claimed that it results in relativism of the worst sort since the political commitment to feminism is prima facie incompatible with scientific objectivity. On the other hand, when critics acknowledge that there may be some value in work that feminists have done, they comment that there is nothing particularly feminist about their accounts. I argue that both criticisms can be addressed (...)
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  8. Shari Stone-Mediatore (2007). Challenging Academic Norms: An Epistemology for Feminist and Multicultural Classrooms. National Women's Studies Association Journal 19 (2):55-78.
    Even while progressive educators and feminist standpoint theorists defend the value of marginalized perspectives, many marginal-voice texts continue to be deprecated in academic contexts due to their seemingly "unprofessional," engaged, and creative styles. Thus, scholars who seek to defend a feminist and multicultural curriculum need a theory of knowledge that goes beyond current standpoint theory and accounts for the unorthodox format in which many maringal standpoints appear. In response to this challenge, this essay draws on (...) and postcolonial critics of objectivity, including Dorothy Smith, Chandra Mohanty, Barrios de Chungara, and Arhundati Roy to theorize the epistemic value of texts that respond with passion and creativity to marginalized people's struggles. In conclusion, the author distinguishes ethically oriented engagement with such texts from mere "politicized teaching," and she suggests ways to teach such texts that cultivate their critical potential. (shrink)
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  9. Nancy Daukas (2011). Altogether Now: A Virtue-Theoretic Approach to Pluralism in Feminist Epistemology In. In Heidi Grasswick (ed.), Feminist Epistemology and Philosophy of Science: Power in Knowledge.
    In this paper I develop and support a feminist virtue epistemology and bring it into conversation with feminist contextual empiricism and feminist standpoint theory. The virtue theory I develop is centered on the virtue of epistemic trustworthiness, which foregrounds the social/political character of knowledge practices and products, and the differences between epistemic agencies that perpetuate, on the one hand, and displace, on the other hand, normative patterns of unjust epistemic discrimination. I argue that my view (...)
     
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  10. 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 (...)
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  11.  11
    Caroline New (1998). Realism, Deconstruction and the Feminist Standpoint. Journal for the Theory of Social Behaviour 28 (4):349–372.
    Feminist Standpoint Theory claims that by virtue of their social positioning women have access to, or can achieve, particular and/or better knowledge of gendered social relations. The epistemology, various versions of which are reviewed in the paper, has been criticised for over homogenising women. In its simplest form this critique claims that women’s diversity rules out communality and collective interests, and that FST unawarely takes white middle class Western women as representative. In its stronger, postructuralist form this (...)
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  12.  2
    Kristoffer Ahlström (2005). Incorporating Feminist Standpoint Theory. SATS 6 (2).
    As has been noted by Alvin Goldman, there are some very interesting similarities between his Veritistic Social Epistemology (VSE) and Sandra Harding's Feminist Standpoint Theory (FST). In the present paper, it is argued that these similarities are so significant as to motivate an incorporation of FST into VSE, considering that (i) a substantial common ground can be found; (ii) the claims that go beyond this common ground are logically compatible; and (Hi) the generality of VSE not only (...)
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  13.  6
    Marianne Janack (1997). Standpoint Epistemology Without The?Standpoint??: An Examination of Epistemic Privilege and Epistemic Authority. Hypatia: A Journal of Feminist Philosophy 12 (2):125-139.
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  14.  35
    Rachel McKinnon (2015). Trans*Formative Experiences. Res Philosophica 92 (2):419-440.
    What happens when we consider transformative experiences from the perspective of gender transitions? In this paper I suggest that at least two insights emerge. First, trans* persons’ experiences of gender transitions show some limitations to L.A. Paul’s (forthcoming) decision theoretic account of transformative decisions. This will involve exploring some of the phenomenology of coming to know that one is trans, and in coming to decide to transition. Second, what epistemological effects are there to undergoing a transformative experience? By connecting some (...)
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  15. E. Farkasova (2002). Scientific Knowledge and its Situatedness Versus its Objectivity (Problems of Situated Knowledge in Feminist Epistemology). Filozofia 57 (6):383-392.
    The paper highlights the contemporary discussions on the concept of objectivity in feminist epistemology, in which it is taken in its historical development. Following the works of S. Harding, L. Code, D. Haraway, L. Daston. J. Tannoch-Bland and others the author focuses mainly on one of the topics in feminist epistemology, namely the problematic of the so called "situated knowledge" as related to the objectivity of knowledge. The paper also gives a brief outline of the transformation (...)
     
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  16. Cassandra L. Pinnick (1994). Feminist Epistemology: Implications for Philosophy of Science. Philosophy of Science 61 (4):646-657.
    This article examines the best contemporary arguments for a feminist epistemology of scientific knowledge as found in recent works by S. Harding. I argue that no feminist epistemology of science is worthy of the name, because such an epistemology fails to escape well-known vicissitudes of epistemic relativism. But feminist epistemology merits attention from philosophers of science because it is part of a larger relativist turn in the social sciences and humanities that now aims (...)
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  17. Carol Caraway (2002). Kritika, kontekst i zajednica: Veze između Wittgensteinova spisa O izvjesnosti i feminističke epistemologije: Criticism, context and community: Connections between Wittgenstein’s On and feminist epistemology. Prolegomena 1 (2):155-162.
    In this article the conceptual connections between Wittgenstein’s On Certainty and the work of three contemporary feminist epistemologists: standpoint theorist Sandra Harding and feminist empiricists Helen Longino and Lynn Hankinson Nelson, are explored. The inquiry reveals both surprising similarities and important differences between Wittgensteinian and feminist epistemologies. Exploring these similarities and differences clarifies Wittgenstein’s epistemology and reveals the ways in which feminist epistemologists developed the themes from On Certainty.Članak istražuje pojmovne veze između Wittgensteinova spisa (...)
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  18. Marianne Janack (1997). Standpoint Epistemology Without the 'Standpoint'. Hypatia 12 (2):125-39.
    In this paper I argue that the distinction between epistemic privilege and epistemic authority is an important one for feminist epistemologists who are sympathetic to feminist standpoint theory. I argue that, while the first concept is elusive, the second is really the important one for a successful feminist standpoint project.
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  19.  28
    Christine James (1998). Hegel, Harding, and Objectivity. Southwest Philosophy Review 14 (1):111-122.
    Jean Hyppolite describes Hegel’s project in the Phenomenology of Spirit as “the development and formulation of natural consciousness and its progression to science, that is to say, to philosophic knowledge, to knowledge of the absolute” (Hyppolite 1974, 4). This development or progression is the “work of consciousness engaged in experience,” as phenomenal knowledge necessarily leads to absolute knowledge. Thus from the very nature of consciousness one is led toward the absolute, which is both substance as well as subject. This paper (...)
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  20. Sharon Crasnow (2013). Feminist Philosophy of Science: Values and Objectivity. Philosophy Compass 8 (4):413-423.
    Feminist philosophy of science appears to present problems for the ideal of value-free science. These difficulties also challenge a traditional understanding of the objectivity of science. However, feminist philosophers of science have good reasons for desiring to retain some concept of objectivity. The present essay considers several recent and influential feminist approaches to the role of social and political values in science, with particular focus on feminist empiricism and feminist (...)
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  21.  23
    Ágnes Kovács (2012). Gender in the Substance of Chemistry, Part 2: An Agenda for Theory. Hyle 18 (2):121 - 143.
    Feminist science criticism has mostly focused on the theories of the life sciences, while the few studies about gender and the physical sciences locate gender in the practice, and not in the theories, of these fields. Arguably, the reason for this asymmetry is that the conceptual and methodological tools developed by (feminist) science studies are not suited to analyze the hard sciences for gender-related values in their content. My central claim is that a conceptual, rather than (...)
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  22.  51
    Kourken Michaelian (2008). Privileged Standpoints/ Reliable Processes. Hypatia 23 (1):65-98.
    : This article attempts to reconcile Sandra Harding's postmodernist standpoint theory with process reliabilism in first-order epistemology and naturalism in metaepistemology. Postmodernist standpoint theory is best understood as consisting of an applied epistemological component and a metaepistemological component. Naturalist metaepistemology and the metaepistemological component of postmodernist standpoint theory have produced complementary views of knowledge as a socially and naturally located phenomenon and have converged on a common concept of objectivity. The applied epistemological claims of postmodernist (...) theory usefully can be construed as applications of process reliabilist first-order epistemology. Postmodernist standpoint theory, reliabilism, and naturalism thus form a coherent package of views in metaepistemology, first-order epistemology, and applied epistemology. (shrink)
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  23. Evelyn Brister (2009). Feminist Epistemology, Contextualism, and Philosophical Skepticism. Metaphilosophy 40 (5):671-688.
    Abstract: This essay explores the relation between feminist epistemology and the problem of philosophical skepticism. Even though feminist epistemology has not typically focused on skepticism as a problem, I argue that a feminist contextualist epistemology may solve many of the difficulties facing recent contextualist responses to skepticism. Philosophical skepticism appears to succeed in casting doubt on the very possibility of knowledge by shifting our attention to abnormal contexts. I argue that this shift in context (...)
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  24. Sandra G. Harding (ed.) (2004). The Feminist Standpoint Theory Reader: Intellectual and Political Controversies. Routledge.
    In the mid-1970s and early 1980s, several feminist theorists began developing alternatives to the traditional methods of scientific research. The result was a new theory, now recognized as Standpoint Theory, which caused heated debate and radically altered the way research is conducted. The Feminist Standpoint Theory Reader is the first anthology to collect the most important essays on the subject as well as more recent works that bring the topic up-to-date. Leading feminist scholar and one (...)
     
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  25.  64
    Alison Adam (2000). Deleting the Subject: A Feminist Reading of Epistemology in Artificial Intelligence. Minds and Machines 10 (2):231-253.
    This paper argues that AI follows classical versions of epistemology in assuming that the identity of the knowing subject is not important. In other words this serves to `delete the subject''. This disguises an implicit hierarchy of knowers involved in the representation of knowledge in AI which privileges the perspective of those who design and build the systems over alternative perspectives. The privileged position reflects Western, professional masculinity. Alternative perspectives, denied a voice, belong to less powerful groups including women. (...)
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  26.  39
    Alison Bailey (2000). Locating Traitorous Identities: Toward a Theory of White Character Formation. In Sandra Harding & Uma Narayan (eds.), Hypatia. University of Indiana Press
    This essay explores how the social location of white traitorous identities might be understood. I begin by examining some of the problematic implications of Sandra Harding's standpoint framework description of race traitors as 'becoming marginal.' I argue that the location of white traitors might be better understood in terms of their 'decentering the center.' I distinguish between 'privilege-cognizant' and 'privilege-evasive' white scripts. Drawing on the work of Marilyn Frye and Anne Braden, I offer an account of the contrasting perceptions (...)
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  27.  73
    Nancy C. M. Hartsock (1998). The Feminist Standpoint Revisited and Other Essays. Westview Press.
    For over twenty years Nancy Hartsock has been a powerful voice in the effort to forge a feminism sophisticated and strong enough to make a difference in the real world of powerful political and economic forces. This volume collects her most important writings, offering her current thinking about this period in the development of feminist political economy and presenting an important new paper, “The Feminist Standpoint Revisited.”Central themes recur throughout the volume: in particular, the relationships between theory (...)
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  28. Alison Bailey (1998). Locating Traitorous Identities: Toward a View of Privilege-Cognizant White Character. Hypatia 13 (3):27 - 42.
    I address the problem of how to locate "traitorous" subjects, or those who belong to dominant groups yet resist the usual assumptions and practices of those groups. I argue that Sandra Harding's description of traitors as insiders, who "become marginal" is misleading. Crafting a distinction between "privilege-cognizant" and "privilege-evasive" white scripts, I offer an alternative account of race traitors as privilege-cognizant whites who refuse to animate expected whitely scripts, and who are unfaithful to worldviews whites are expected to hold.
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  29.  37
    Boaz Miller (2015). “Trust Me—I’M a Public Intellectual”: Margaret Atwood’s and David Suzuki’s Social Epistemologies of Climate Science. In Michael Keren & Richard Hawkins‎ (eds.), Speaking Power to Truth: Digital Discourse and the Public Intellectual. Athabasca University Press‎ 113-128.
    Margaret Atwood and David Suzuki are two of the most prominent Canadian public ‎intellectuals ‎involved in the global warming debate. They both argue that anthropogenic global ‎warming is ‎occurring, warn against its grave consequences, and urge governments and the ‎public to take ‎immediate, decisive, extensive, and profound measures to prevent it. They differ, ‎however, in the ‎reasons and evidence they provide in support of their position. While Suzuki ‎stresses the scientific ‎evidence in favour of the global warming theory and the (...)
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  30. Shari Stone-Mediatore (2011). A Not-So-Global Ethics. Philosophy in the Contemporary World 18 (1):43-57.
    This paper traces the ethnocentric structure of U.S.-published anthologies in global ethics and related fields and it examines the ethical and philosophical implications of such ethnocentrism. The author argues that the ethnocentric structure of prominent work in global ethics not only impairs the field's ability to prepare students for global citizenship but contributes to the ideological processes that maintain global inequities. In conclusion, the author makes a case that fuller engagement with global-South and indigenous writers on global issues can encourage (...)
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  31.  53
    Alison M. Jaggar (2000). Ethics Naturalized: Feminism's Contribution to Moral Epistemology. Metaphilosophy 31 (5):452-468.
  32.  78
    Flavia Padovani, Alan Richardson & Jonathan Y. Tsou (eds.) (2015). Objectivity in Science. Boston Studies in the Philosophy and History of Science, Vol. 310. Springer.
    This highly multidisciplinary collection discusses an increasingly important topic among scholars in science and technology studies: objectivity in science. It features eleven essays on scientific objectivity from a variety of perspectives, including philosophy of science, history of science, and feminist philosophy. Topics addressed in the book include the nature and value of scientific objectivity, the history of objectivity, and objectivity in scientific journals and communities. Taken individually, the essays supply new methodological tools for theorizing what is valuable in the (...)
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  33.  18
    Rosemary Hennessy (1993). Women's Lives / Feminist Knowledge: Feminist Standpoint as Ideology Critique. Hypatia 8 (1):14 - 34.
    Feminist standpoint theory posits feminism as a way of conceptualizing from the vantage point of women's lives. However, in current work on feminist standpoint the material links between lives and knowledges are often not explained. This essay argues that the radical marxist tradition standpoint theory draws on-specifically theories of ideology post-Althusser-offers a systemic mode of reading that can redress this problem and provide the resources to elaborate further feminism's oppositional practice and collective subject.
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  34.  65
    Marianne Janack, Feminist Epistemology. Internet Encyclopedia of Philosophy.
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  35.  9
    Terry Winant (1987). The Feminist Standpoint: A Matter of Language. Hypatia 2 (1):123 - 148.
    This essay is my contribution to two projects currently gaining the attention of feminist theorists. The first is the project of interpreting the work of Hannah Arendt. The second, of providing a secure foundation for the claim that there can be a distinctively feminist position either in political philosophy or more generally in any field of philosophy. I explore in depth candidates for the feminist standpoint developed by Nancy Hartsock and Nancy Fraser. I connect the two (...)
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  36.  44
    Susan Haack (1985). Discovering Reality: Feminist Perspectives on Epistemology, Metaphysics, Methodology and Philosophy of Science Edited by S. Harding and M. B. Hintikka Dordrecht: Reidel, 1983, 322 Pp. [REVIEW] Philosophy 60 (232):265-.
  37.  12
    Jelena Mijic (2013). Feminist Epistemology: “Daughters of Quine”. Filozofija I Društvo 24 (3):156-176.
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  38.  44
    Nadine Changfoot (2004). Feminist Standpoint Theory, Hegel and the Dialectical Self: Shifting the Foundations. Philosophy and Social Criticism 30 (4):477-502.
    The claim that theoretical foundations are historically contingent does not draw the same intensity of fire as it did one or especially two decades ago. The aftermath of debates on the political boundaries created by foundations allows for a deeper exploration of the foundations of feminist theory. This article re-examines the (anti)-Hegelian foundations of the feminist standpoint put forward by Nancy Hartsock and argues that the Hegelian subject of the early Phenomenology of Spirit resists gender codification (...)
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  39. Marguerite La Caze (2008). Michele le Doeuff Feminist Epistemology and the Unthought. Hecate 34 (2):62-79..
    The unthought means that which it is possible to think, but which has not yet been thought, and also what we are prevented from thinking. Philosophical systems can prevent us from thinking otherwise and restrictions on women’s access to knowledge can prevent women from thinking apart from what is prescribed as suitable. The unthought is both what hasn’t been thought and what could be thought if there wasn’t a barrier of some sort. Michèle Le Dœuff directs us towards the unthought (...)
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  40. Phyllis Rooney (2004). Feminism and Epistemology. Routledge.
    Feminist Epistemology is the area of feminist philosophy that deals specifically with questions about the nature of knowledge. It draws attention to the fact that, historically, women have been excluded or discouraged from what were typically recognized as the important areas or disciplines of knowledge, particularly in academic institutions. It examines whether the exclusion of women from various knowledge communities has had an impact on the subject as a whole and looks at the ways in which (...) epistemology connects with ongoing central concerns within the tradition. Phyllis Rooney introduces and assesses the main developments, issues and contentions that have come out of this major topic within philosophy and examines the ways in which the subject has been enriched in terms of the feminist evaluation. Her style is exceptionally clear and the book will serve anyone doing a course in epistemology or feminist philosophy. (shrink)
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  41.  1
    Shari Stone-Mediatore (2011). A Not-So-Global Ethics: Contradictions in U.S. Global Ethics Education. Philosophy in the Contemporary World 18 (1):43-57.
    This paper traces the ethnocentric structure of U.S.-published anthologies in global ethics and related fields and it examines the ethical and philosophical implications of such ethnocentrism. The author argues that the ethnocentric structure of prominent work in global ethics not only impairs the field's ability to prepare students for global citizenship but contributes to the ideological processes that maintain global inequities. In conclusion, the author makes a case that fuller engagement with global-South and indigenous writers on global issues can encourage (...)
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  42.  49
    Kirstin Borgerson (2011). Amending and Defending Critical Contextual Empiricism. European Journal for Philosophy of Science 1 (3):435-449.
    In Science as Social Knowledge in 1990 and The Fate of Knowledge in 2002, Helen Longino develops an epistemological theory known as Critical Contextual Empiricism (CCE). Knowledge production, she argues, is an active, value-laden practice, evidence is context dependent and relies on background assumptions, and science is a social inquiry that, under certain conditions, produces social knowledge with contextual objectivity. While Longino’s work has been generally well-received, there have been a number of criticisms of CCE raised in the philosophical literature (...)
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  43.  31
    Kathleen Lennon & Margaret Whitford (eds.) (1994). Knowing the Difference: Feminist Perspectives in Epistemology. Routledge.
    This collection is one of the first to offer feminist perspectives on epistemology from thinkers outside North America. It presents essays from an international group of contributors, including Rosi Braidotti, Gemma Corradi Fiumara, Anna Yeatman, Sabina Lovibond and Liz Stanley. Using approaches and methods from both analytic and continental philosophy, the contributors engage with questions of traditional epistemology and with issues raised by postmodernist critiques. The essays deal with the central question of difference: the difference which a (...)
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  44.  10
    Kory Spencer Sorrell (2004). Representative Practices: Peirce, Pragmatism, and Feminist Epistemology. Fordham University Press.
    Although widely recognized as founder and key figure in the current re-emergence of pragmatism, Charles Peirce is rarely brought into contemporary dialogue. In this book, Kory Sorrell shows that Peirce has much to offer contemporary debate and deepens the value of Peirce’s view of representation in light of feminist epistemology, philosophy of science, and cultural anthropology. Drawing also on William James and John Dewey, Sorrell identifies ways in which bias, authority, and purpose are ineluctable constituents of shared representation. (...)
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  45.  15
    Alexandra L. Shuford (2010). Feminist Epistemology and American Pragmatism: Dewey and Quine. Continuum.
    Birthing feminist pragmatist epistemologies -- Feminist epistemologies -- Embodiment -- Project overview -- Quine's naturalized epistemology -- A brief history of objectivity in western philosophy -- Quine's empiricism -- Holism -- Ontological and epistemological impact -- Antony's analytic feminist empiricism -- Objectivity and the bias paradox -- Quine's naturalized epistemology solves bias paradox -- Anti-quinean realism -- Nelson's holistic feminist empiricism -- Nelson's holism -- Communities as knowers -- Facts/values -- Dewey's theory of inquiry (...)
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  46. Heidi E. Grasswick & Mark Owen Webb (2002). Feminist Epistemology as Social Epistemology. Social Epistemology 16 (3):185 – 196.
    More than one philosopher has expressed puzzlement at the very idea of feminist epistemology. Metaphysics and epistemology, sometimes called the 'core' areas of philosophy, are supposed to be immune to questions of value and justice. Nevertheless, many philosophers have raised epistemological questions starting from feminist-motivated moral and political concerns. The field is burgeoning; a search of the Philosopher's Index reveals that although nothing was published before 1981 that was categorized as both feminist and (...)
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  47. Kristen Intemann (2010). Years of Feminist Empiricism and Standpoint Theory: Where Are We Now? Hypatia 25 (4):778-796.
    Over the past twenty-five years, numerous articles in Hypatia have clarified, revised, and defended increasingly more nuanced views of both feminist empiricism and standpoint feminism. Feminist empiricists have argued that scientific knowledge is contextual and socially situated (Longino 1990; Nelson 1990; Anderson 1995), and standpoint feminists have begun to endorse virtues of theory choice that have been traditionally empiricist (Wylie 2003). In fact, it is unclear whether substantive differences remain. I demonstrate that current versions of (...) empiricism and standpoint feminism now have much in common but that key differences remain. Specifically, they make competing claims about what is required for increasing scientific objectivity. They disagree about 1) the kind of diversity within scientific communities that is epistemically beneficial and 2) the role that ethical and political values can play. In these two respects, feminist empiricists have much to gain from the resources provided by standpoint theory. As a result, the views would be best merged into “feminist standpoint empiricism.”. (shrink)
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  48.  45
    Jane Duran (2003). Feminist Epistemology and Social Epistemics. Social Epistemology 17 (1):45 – 54.
    Recent work in naturalised epistemology has focused almost exclusively on the intersection of cognitive psychology and theory of knowledge; work from sociolinguistics is just now beginning to gain ground. At the same time, feminist epistemologies have striven to articulate the precise paths of connectedness and relatedness that gynocentric theory standardly postulates as being characteristic of female ways of knowing. This paper attempts to articulate the intersection of sociolinguistically naturalised epistemology and feminist theory of knowledge. A model (...)
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  49. Nancy J. Hirschmann (1992). Rethinking Obligation: A Feminist Method for Political Theory. Cornell University Press, 1992. Cornell University Press.
    Critiques social contract theory from the perspective of feminist psychoanalytic and psychological theory and develops an alternative feminist understanding of obligation as rooted in an epistemology of connection. Utilizes a feminist standpoint theory approach, and contains a discussion of the relevance of postmodernism to feminist philosophy in general and standpoint theory in particular.
     
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  50. Elizabeth Anderson (2007). Feminist Epistemology and Philosophy of Science. In Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy.
    Feminist epistemology and philosophy of science studies the ways in which gender does and ought to influence our conceptions of knowledge, the knowing subject, and practices of inquiry and justification. It identifies ways in which dominant conceptions and practices of knowledge attribution, acquisition, and justification systematically disadvantage women and other subordinated groups, and strives to reform these conceptions and practices so that they serve the interests of these groups. Various practitioners of feminist epistemology and philosophy of (...)
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