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  1. Incorporating Feminist Standpoint Theory.Kristoffer Ahlstrom - 2005 - 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 does justice to (...)
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  2. Incorporating Feminist Standpoint Theory.Kristoffer Ahlström - 2005 - 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 does justice to (...)
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  3. Western Ethnocentrism and Perceptions of the Harem.Leila Ahmed - 1982 - Feminist Studies 8 (3):521.
  4. Justifying Feminist Social Science.Linda Alcoff - 1987 - Hypatia 2 (3):107 - 127.
    In this paper I set out the problem of feminist social science as the need to explain and justify its method of theory choice in relation to both its own theories and those of androcentric social science. In doing this, it needs to avoid both a positivism which denies the impact of values on scientific theory-choice and a radical relativism which undercuts the emancipatory potential of feminist research. From the relevant literature I offer two possible solutions: the Holistic and the (...)
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  5. Book Review: Mariam Fraser. Identity Without Selfhood: Bisexuality and Simone de Beauvoir. Cambridge: Cambridge University Press, 1999. [REVIEW]Barbara S. Andrew - 2001 - Hypatia 16 (3):161-163.
  6. Book Review: Naomi Zack.Women of Color and Philosophy. Malden, Mass.: Blackwell Publishers, 2000. [REVIEW]Alison Bailey - 2005 - Hypatia 20 (1):220-225.
    Naomi Zack’s unique and important collection, Women of Color and Philosophy, brings together for the first time the voices of twelve philosophers who are women of color. She begins with the premise that the work of women of color who do philosophy in academe, but who do not write exclusively on issues of race, ethnicity, and gender, merits a collection of its own. It’s rare that women of color pursue philosophy in academic contexts; Zack counts at most thirty among the (...)
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  7. What is a Stereotype? What is Stereotyping?Erin Beeghly - 2015 - Hypatia 30 (4):675-691.
    If someone says, “Asians are good at math” or “women are empathetic,” I might interject, “you're stereotyping” in order to convey my disapproval of their utterance. But why is stereotyping wrong? Before we can answer this question, we must better understand what stereotypes are and what stereotyping is. In this essay, I develop what I call the descriptive view of stereotypes and stereotyping. This view is assumed in much of the psychological and philosophical literature on implicit bias and stereotyping, yet (...)
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  8. Women's Ways of Knowing: The Development of Self, Voice, and Mind.Mary Field Belenky, Blythe Mcvicker Clinchy, Nancy Rule Goldberger & Jill Mattuck Tarule - 1988 - Hypatia 3 (2):177-179.
  9. “Maleness” Revisited.Susan Bordo - 1992 - Hypatia 7 (3):197-207.
  10. Suzanne M. Zeedyk, and Fiona E. Raitt, The Implicit Relation of Psychology and Law: Women and Syndrome Evidence. [REVIEW]Belinda Brooks-Grodon - 2002 - Feminist Legal Studies 10 (2):195-197.
  11. Can Feminism Politicize Hermeneutics and Reconstruct Deconstruction?Eloise A. Buker - 1991 - Social Epistemology 5 (4):361 – 369.
  12. Single Women, Voluntary Childlessness and Perceptions About Life and Marriage.V. J. Callan - 1986 - Journal of Biosocial Science 18 (4):479-487.
  13. How Ecological Should Epistemology Be?Richmond Campbell - 2008 - Hypatia 23 (1):161-169.
  14. Feminist Theaters in the U.S.A. Staging Women's Experience.Charlotte Canning - 1996
  15. Responsibility Ethics, Shared Understandings, and Moral Communities.Claudia Card - 2002 - Hypatia 17 (1):141-155.
    Margaret Walker's Moral Understandings offers an "expressive-collaborative," culturally situated, practice-based picture of morality, critical of a "theoretical-juridical" picture in most prefeminist moral philosophy since Henry Sidgwick. This essay compares her approach to ethics with that of John Rawls, another exemplar of the "theoretical-juridical" model, and asks how Walker's approach would apply to several ethical issues, including interaction with animals, social reform and revolution, and basic human rights.
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  16. Female Friendship: Separations and Continua.Claudia Card - 1988 - Hypatia 3 (2):123-130.
  17. Book Review: Sally Haslanger Och Charlotte Witt (Eds.) Adoption Matters, Philosophical and Feminist Essays. [REVIEW]Åsa Carlson - 2007 - Theoria 73 (4):354-358.
  18. Cognitive Ableism and Disability Studies: Feminist Reflections on the History of Mental Retardation.Licia Carlson - 2001 - Hypatia 16 (4):124-146.
    This paper examines five groups of women that were instrumental in the emergence of the category of "feeblemindedness" in the United States. It analyzes the dynamics of oppression and power relations in the following five groups of women: "feeble-minded" women, institutional caregivers, mothers, researchers, and reformists. Ultimately, I argue that a feminist analysis of the history of mental retardation is necessary to serve as a guide for future feminist work on cognitive disability.
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  19. Gendering Caste Through a Feminist Lens.Uma Chakravarti - 2003
  20. A Hasty Retreat From Evidence: The Recalcitrance of Relativism in Feminist Epistemology.Sharyn Clough - 1998 - Hypatia 13 (4):88-111.
    While feminist epistemologists have made important contributions to the deconstruction of the traditional representationalist model, some elements of the Cartesian legacy remain. For example, relativism continues to play a role in the underdetermination thesis used by Longino and Keller. Both argue that because scientific theories are underdetermined by evidence, theory choice must be relative to interpretive frameworks. Utilizing Davidson's philosophy of language, I offer a nonrepresentationalist alternative to suggest how relativism can be more fully avoided.
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  21. Thinking About Ecological Thinking.Lorraine Code - 2008 - Hypatia 23 (1):187-203.
  22. Transforming the Inner Circle: Dorothy Smith's Challenge to Sociological Theory.Patricia Hill Collins - 1992 - Sociological Theory 10 (1):73-80.
  23. An Interview with Miranda Fricker.Susan Dieleman - 2012 - Social Epistemology 26 (2):253-261.
    Miranda Fricker?s research carefully negotiates the fields of ethics and epistemology, and the places and points where they overlap and intersect. Her 2007 text Epistemic injustice: Power and the ethics of knowing is particularly noteworthy in this regard. It seamlessly integrates these research areas and, in so doing, turns a critical eye on the common assumption that feminist epistemology, characterized by its focus on the role of gender oppression within knowledge practices, is a marginal field of social epistemology. Fricker challenges (...)
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  24. Is Feminism the Saving Grace of Hermeneutics?Diane Elam - 1991 - Social Epistemology 5 (4):349 – 360.
  25. The Role of Gender in Practice Knowledge: Claiming Half the Human Experience.Josefina Figueira-McDonough, Ann Nichols-Casebolt & F. Ellen Netting (eds.) - 1998 - Garland.
    Feminist critiques of the social sciences are based on the assumption that because the social sciences were developed for the most part by white, middle-class, Western men, the perspectives of women were ignored. This book offers an approach for integrating gender-related content into the social work curriculum. The distinguished contributors discuss the shortcoming of dominant knowledge, address the pressing need for a gender-integrated curriculum, consider the pedagogies consistent with the implementation of an integrate curriculum, address specific areas in social work (...)
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  26. How Can Feminist Theories of Evidence Assist Clinical Reasoning and Decision-Making?Maya J. Goldenberg - 2013 - Social Epistemology (TBA):1-28.
    While most of healthcare research and practice fully endorses evidence-based healthcare, a minority view borrows popular themes from philosophy of science like underdetermination and value-ladenness to question the legitimacy of the evidence-based movement’s philosophical underpinnings. While the feminist origins go unacknowledged, those critics adopt a feminist reading of the “gap argument” to challenge the perceived objectivism of evidence-based practice. From there, the critics seem to despair over the “subjective elements” that values introduce to clinical reasoning, demonstrating that they do not (...)
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  27. Feminist Social Epistemology.Heidi Grasswick - unknown - Stanford Encyclopedia of Philosophy.
  28. Standpoint Theory and the Possibility of Justice: A Lyotardian Critique of the Democratization of Knowledge.Margret Grebowicz - 2007 - Hypatia 22 (4):16-29.
    : Grebowicz argues from the perspective of Jean-François Lyotard's critique of deliberative democracy that the project of democratizing knowledge may bring us closer to terror than to justice. The successful formulation of a critical standpoint requires that we figure the political as itself a contested site, and incorporate this into our theorizing about the role of dissent in the production of knowledges. This essay contrasts Lyotard's notion of the differend with Chantal Mouffe's agonistic model.
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  29. Feminism and Masculinity: Reconceptualizing the Dichotomy of Reason and Emotion.Christine James - 1997 - International Journal of Sociology and Social Policy 17 (1/2):129-152.
    In the context of feminist and postmodern thought, traditional conceptions of masculinity and what it means to be a “Real Man” have been critiqued. In Genevieve Lloyd's The Man of Reason, this critique takes the form of exposing the effect that the distinctive masculinity of the “man of reason” has had on the history of philosophy. One major feature of the masculine-feminine dichotomy will emerge as a key notion for understanding the rest of the paper: the dichotomy of reason-feeling, a (...)
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  30. Feminist Epistemology at Hypatia's 25th Anniversary.Helen Longino - 2010 - Hypatia 25 (4):733-741.
    This essay surveys twenty-five years of feminist epistemology in the pages of Hypatia. Feminist contributions have addressed the affective dimensions of knowledge; the natures of justification, rationality, and the cognitive agent; and the nature of truth. They reflect thinking from both analytic and continental philosophical traditions and offer a rich tapestry of ideas from which to continue challenging tradition and forging analytical tools for the problems ahead.
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  31. On the Very Idea of a Feminist Epistemology for Science: Review Symposium for Sharyn Clough's Beyond Epistemology: A Pragmatist Approach to Feminist Science Studies.Nancy McHugh - 2006 - Metascience 15 (1):15-21.
  32. Trans*Formative Experiences.Rachel McKinnon - 2015 - 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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  33. The Disadvantages of Radical Alterity for a Comparative Methodology.Jen McWeeny - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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  34. Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities.José Medina - 2012 - Social Epistemology 26 (2):201-220.
    While in agreement with Miranda Fricker?s context-sensitive approach to hermeneutical injustice, this paper argues that this contextualist approach has to be pluralized and rendered relational in more complex ways. In the first place, I argue that the normative assessment of social silences and the epistemic harms they generate cannot be properly carried out without a pluralistic analysis of the different interpretative communities and expressive practices that coexist in the social context in question. Social silences and hermeneutical gaps are misrepresented if (...)
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  35. Competing Epistemic Spaces.Mark Navin - 2013 - Social Theory and Practice 39 (2):241-264.
    Recent increases in the rates of parental refusal of routine childhood vaccination have eroded many countries’ “herd immunity” to communicable diseases. Some parents who refuse routine childhood vaccines do so because they deny the mainstream medical consensus that vaccines are safe and effective. I argue that one reason these vaccine denialists disagree with vaccine proponents about the reasons in favor of vaccination is because they also disagree about the sorts of practices that are conducive to good reasoning about healthcare choices. (...)
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  36. Knowing (with) Others.Gaile Pohlhaus - 2006 - Social Philosophy Today 22:187-198.
    Feminist epistemologists and feminist philosophers of science have argued that our efforts to know the world are always situated, accompanied by such things as desires, beliefs, and interests that guide and shape what it is we discover and perhaps even what we can know. If this is the case, how is one to be receptive to that which is outside of the purview of one’s current understanding of the world? Some feminists have argued that in order to know more effectively (...)
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  37. “Objectivity” and the Arbitration of Experiential Knowledge.Devora Shapiro - 2012 - Social Philosophy Today 28:67-82.
    In order to arbitrate conflicting propositional knowledge claims – such as when two individuals claim to know the height of a tree in the yard – there is (ostensibly) a “fact of the matter” about who is correct. Experiential, non-propositional knowledge, on the other hand, is not so obviously mediated. For one, experiential knowledge is -- at least partially – subjective. This means that one of experiential knowledge’s virtues is just that it is personal in its foundations and cannot be (...)
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  38. The Internally Globalized Body as Instigator: Crossing Borders, Crossing Races.Jennifer Lisa Vest - 2008 - In Sharon Kay Masters Judy A. Hayden & Kim Vaz (eds.), Florida Without Borders: Women at the Intersections of the Local and Global. Cambridge Scholars Press.
    How will we as feminists theorize these borders? How will we as beings whose very bodies are objects of globalization theorize a border which we dwell within? Ofelia Shutte asks whether it is “possible for Western feminism to disentangle itself from the historical forces of Western colonialism and from the erasure of otherness that such forces entail? (Shutte 2000, 59) I ask whether it is possible for feminism, Western or non-Western, Northern or Southern, to utilize the theoretical and political resource (...)
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  39. Reasoning About Ourselves: Feminist Methodology in the Social Sciences.Alison Wylie - 1992 - In Elizabeth Harvey & Kathleen Okruhlik (eds.), Women and Reason. University of Michigan Press. pp. 225-244.
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