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Journal articles on the topic 'Feminist epistemology'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Medina Bejarano, Roberto. "Reflexiones en torno al género y la epistemología." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 12, no. 1 (January 10, 2015): 32. http://dx.doi.org/10.26564/16926250.534.

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ResumenEl presente documento tiene como objetivo presentar una mirada, desde el paradigma emergente, sobre la relación, género y epistemología. El documento se encuentra organizado de la siguiente manera: en primer lugar, se presenta un breve recorrido que pone en evidencia la lucha del movimiento feminista por la conquista de la ciudadanía. Luego, se exponen algunos aportes del feminismo al proceso de construcción de la epistemología emergente, y finalmente, cierra el texto con algunas conclusiones momentáneas.Palabras Clave: Mujer, patriarcado, epistemología, institución, andrógino, conocimiento.********************************************************************Reflections on gender and epistemologyAbstractThis document aims to have a look, from the emerging paradigm, the relationship, gender and epistemology. The document is organized in the following manner: first of all, presents a brief tour that highlights the struggle of the feminist movement by the conquest of citizenship. Then, are exposed some contributions of feminism in the process of construction of the emerging epistemology, and finally, the text end with some momentary conclusions.Keywords: Women, patriarchy, epistemology, institution, androgynous, knowledge.********************************************************************Reflexões sobre gênero e epistemologiaResumoEste documento visa dar uma olhada, a partir do paradigma emergente, o relacionamento, o gênero e a epistemologia. O documento está organizado da seguinte forma: em primeiro lugar, apresenta uma breve turnê que destaca a luta do movimento feminista pela conquista de cidadania. Em seguida, algumas contribuições do feminismo são expostas ao processo de construção da epistemologia emergente, e finalmente, fecha-se o texto com algumas conclusões momentáneas.Palavras chave: Mulheres, patriarcado, epistemologia, instituição andrógino, conhecimento.

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2

Trevisan, Gabriela Simonetti. "A mulher e a arte: a criação feminina nas palavras de Júlia Lopes de Almeida." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 189–215. http://dx.doi.org/10.22456/2596-0911.103861.

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Este artigo tem como foco uma análise do texto “A mulher e a arte” (sem data), da escritora carioca Júlia Lopes de Almeida (1862-1934). Este escrito, recém-publicado na íntegra pela primeira vez, em revista acadêmica, constitui uma conferência da autora na qual ela expõe suas opiniões sobre o tema da arte de autoria feminina, tecendo uma série de críticas de cunho feminista à desigualdade entre os gêneros no espaço da criação artística. Em seu texto, a literata cita diversos nomes de artistas e intelectuais mulheres, de modo a sustentar seu argumento em defesa da potência criativa feminina e assinalar a importância da transformação da cultura patriarcal. Assim, a partir do olhar historiográfico e embasados pela epistemologia feminista, buscamos ressaltar a conferência como fundamental para o estudo da escrita de autoria feminina e feminista no Brasil entre os séculos XIX e XX.Palavras-chave: Júlia Lopes de Almeida. Literatura. Feminismo. AbstractThis article focuses on an analysis of the text “The woman and the art” (undated), by the writer Júlia Lopes de Almeida (1862-1934), from Rio de Janeiro. This writing, recently published in full for the first time, constitutes a conference in which the author exposes her opinions on the theme of art of female authorship, weaving a series of feminist criticisms of the inequality between genders in the space of artistic creation. In her text, Júlia lists several names of artists and women intellectuals, in order to support her argument in defense of the feminine creative power and point out the importance of the transformation of patriarchal culture. Thus, from the historiographic perspective and based on feminist epistemology, we seek to emphasize the conference as fundamental for the study of female and feminist writing feminists in Brazil between the 19th and 20th centuries.Keywords: Júlia Lopes de Almeida. Literature. Feminism.

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3

SCHEMAN, NAOMI. "Symposium: Feminist Epistemology: FEMINIST EPISTEMOLOGY." Metaphilosophy 26, no. 3 (July 1995): 177–90. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00566.x.

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4

Ignatova, Nina Yu. "CRITICAL POTENTIAL OF FEMINIST EPISTEMOLOGY." Вестник Пермского университета. Философия. Психология. Социология, no. 1 (2021): 20–30. http://dx.doi.org/10.17072/2078-7898/2021-1-20-30.

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The article explores the arguments in favor of feminist epistemology used in the works of L. Code, S. Harding, D. Haraway, J. Lloyd and other gender (radical) feminists. The sources of feminist epistemology are the naturalized epistemology and the thesis of underdetermination by W. Quine, the views of W. Sellars, Marxism, the strong program of sociology of knowledge, logical positivism. The features of feminist epistemology include many signature schemes, the tendency to use different schemes from suitable disciplines, rethinking of the concepts «knowledge» and «knower» for previously excluded or non-included groups of women, people with disabilities, representatives of different races, sexual minorities. Another feature is that «Feminine» experience and voice, viewed from an essentialist or non-essentialist approach, are considered the grounds for the position of «knower». The article examines the critical remarks made by feminists against the assumptions of traditional epistemology: universal human nature, «a view from nowhere», pureimpersonal reason, the assumption of «Robinsonade». Attention to subjectivity, values and selfish interests in the production of knowledge should be considered a merit of feminist epistemology. However, L. Laudan has already shown that no one, including representatives of feminist epistemology, have demonstrated the plausibility, let alone the veracity of judgements that justify any number of possible interpretations of the knowledge gained. The paper shows that feminist epistemology cannot avoid the well-known vicissitudes of epistemological relativism. However, feminist epistemology deserves the attention of philosophers because it is part of a broader relativist turn in social sciences and the humanities that seeks to extend its criticism to scientific knowledge.

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5

Tuana, Nancy. "The Radical Future of Feminist Empiricism." Hypatia 7, no. 1 (1992): 100–114. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00700.x.

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I argue that Nelson's feminist transformation of empiricism provides the basis of a dialogue across three currently competing feminist epistemologies: feminist empiricism, feminist standpoint theories, and postmodern feminism, a dialogue that will result in a dissolution of the apparent tensions between these epistemologies and provide an epistemology with the openness and fluidity needed to embrace the concerns of feminists.

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6

Mijic, Jelena. "Feminist epistemology: “Daughters of Quine”." Filozofija i drustvo 24, no. 3 (2013): 156–76. http://dx.doi.org/10.2298/fid1303156m.

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Feminist epistemology implies an approach to the theory of knowledge, which in its centre sets up feminist issues. The paper analyzes a recent course in the area dealing with feminist epistemology, namely feminist empiricism. Unlike other feminists engaged in epistemology, their goal is to keep the basic concepts of the analytic tradition, but considered in the light of feminist interests. Starting from Quine?s naturalized epistemology, feminist empiricists are introducing different concepts of knowledge and the nature of the knowers, creating a new perspective on the relationship of sociopolitical values and scientific research. The feminist empiricist?s advantage over feminist epistemology approaches outside the analytical framework is precisely in accepting the naturalistic and empiricist approach to gender biases. The aim is to evaluate how successful they are in achieving their ideas, and whether such an approach is acceptable.

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7

KOERTGE, NORETTA. "FEMINIST EPISTEMOLOGY." Annals of the New York Academy of Sciences 775, no. 1 (June 1995): 413–19. http://dx.doi.org/10.1111/j.1749-6632.1996.tb23157.x.

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8

SCHEMAN, NAOMI. "Symposium: Feminist Epistemology: "FEMINIST EPISTEMOLOGY": REPLY TO ANTONY." Metaphilosophy 26, no. 3 (July 1995): 199–200. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00568.x.

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Anderson, Elizabeth. "Feminist Epistemology: An Interpretation and a Defense." Hypatia 10, no. 3 (1995): 50–84. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00737.x.

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Feminist epistemology has often been understood as the study of feminine “ways of knowing.” But feminist epistemology is better understood as the branch of naturalized, social epistemology that studies the various influences of norms and conceptions of gender and gendered interests and experiences on the production of knowledge. This understanding avoids dubious claims about feminine cognitive differences and enables feminist research in various disciplines to pose deep internal critiques of mainstream research.

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Richards, Janet Radcliffe. "Why Feminist Epistemology Isn't (And the Implications for Feminist Jurisprudence)." Legal Theory 1, no. 4 (December 1995): 365–400. http://dx.doi.org/10.1017/s1352325200000185.

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Twenty years ago, when feminism was younger and greener, crides who thought the movement was sinking into a quagmire of unscientific irrationality had a relatively easy time in making out their case. In the first place, many feminists were themselves claiming to have rejected both science and reason, along with morality and all other such male devices for the oppression of women. And, furthermore, this position was a relatively easy one for the skeptical outsider to attack. Unless feminists could say such things as that the present treatment of women was morally wrong, or prevailing ideas about their nature false or unfounded, or traditional reasoning about their position confused or fallacious, it was difficult to see on what basis they could rest the feminist case. And, of course, as they did say such things, all the time, it was obvious that any systematic attempt to reject ethics and rationality was systematically undercut by feminists' own arguments.

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Grasswick, Heidi E., and Mark Owen Webb. "Feminist epistemology as social epistemology." Social Epistemology 16, no. 3 (July 2002): 185–96. http://dx.doi.org/10.1080/0269172022000025570.

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12

Ferguson, Ann. "Feminist Epistemology Revisited." Human Studies 23, no. 3 (July 2000): 325–32. http://dx.doi.org/10.1023/a:1005657315256.

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13

Ashton, Natalie Alana, and Robin McKenna. "SITUATING FEMINIST EPISTEMOLOGY." Episteme 17, no. 1 (April 10, 2018): 28–47. http://dx.doi.org/10.1017/epi.2018.11.

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ABSTRACTFeminist epistemologies hold that differences in the social locations of inquirers make for epistemic differences, for instance, in the sorts of things that inquirers are justified in believing. In this paper we situate this core idea in feminist epistemologies with respect to debates about social constructivism. We address three questions. First, are feminist epistemologies committed to a form of social constructivism about knowledge? Second, to what extent are they incompatible with traditional epistemological thinking? Third, do the answers to these questions raise serious problems for feminist epistemologies? We argue that some versions of two of the main strands in feminist epistemology – feminist standpoint theory and feminist empiricism – are committed to a form of social constructivism, which requires certain departures from traditional epistemological thinking. But we argue that these departures are less problematic than one might think. Thus, (some) feminist epistemologies provide a plausible way of understanding how (some) knowledge might be socially constructed.

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Missaggia Vaccari, Rafaela, and Gisele Dalva Secco. "EPISTEMOLOGIA FEMINISTA - NAOMI SCHEMAN." Revista Ideação 1, no. 42 (December 17, 2020): 30. http://dx.doi.org/10.13102/ideac.v1i42.5058.

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Este texto é uma tradução de “Feminist epistemology”, artigo de Naomi Scheman originalmente publicado em Metaphilosophy (v. 26, n.3, de julho de 1995) e republicado na coletânea Shifting Ground - Knowledge and Reality, Transgression and Trustworthiness (como parte da Studies in feminist philosophy, da Oxford University Press, 2011). No artigo, Scheman elucida de diferentes maneiras como “feminista” é um qualificativo legítimo para qualquer epistemologia que conceda relevância às experiências de mulheres como sujeitos de conhecimento, sem, no entanto, abrir espaço para relativismos. Ao argumentar em favor da pertinência de uma epistemologia aberta à diversidade que a perspectiva feminista proporciona, Scheman acaba por propor também um alargamento da noção de objetividade, revelando prolíficas conexões entre epistemologia e política por meio de uma reflexão sobre normas epistêmicas. Palavras-chave: sujeitos de conhecimento, objetividade, mulheres, normas epistêmicas.

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15

Méndez, Susan C. "Reading Cristina García's The Agüero Sisters as Latina Feminist Philosophy." Hypatia 31, no. 2 (2016): 388–403. http://dx.doi.org/10.1111/hypa.12242.

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Through an analysis of the interconnections or lack thereof between gender and epistemology, I present Cristina García's The Agüero Sisters as a text of Latina feminist philosophy. First, I use the works of Linda Alcoff and Walter Mignolo to illustrate the political nature of epistemology and how women and people of color in particular are disenfranchised from such a political endeavor. Then I examine the connections among the concepts of origin, absence, inheritance, and knowledge‐construction in García's novel to further a critique of standard epistemology and point to an emphasis on reconnection with feminine and maternal knowledge for this text's female characters. Moreover, a depiction and elaboration of María Lugones's ideas of the “coloniality of gender” and “decolonial feminism” in this novel augments this critical examination of epistemology and places emphasis on women as knowledge‐producers.

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Schaefer, Donovan O. "Embodied Disbelief: Poststructural Feminist Atheism." Hypatia 29, no. 2 (2014): 371–87. http://dx.doi.org/10.1111/hypa.12039.

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“I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way to re‐explain Derrida's “I rightly pass,” and also to carry it forward. Poststructural feminist atheism leads us through Derrida to an embodied disbelief drawing on three dimensions of poststructural feminism: feminist epistemology and material feminism, relationality, and affect theory.

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17

Rooney, Phyllis. "Feminist-Pragmatist Revisionings of Reason, Knowledge, and Philosophy." Hypatia 8, no. 2 (1993): 15–37. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00089.x.

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By tracing a specific development through the approaches of Peirce, James, and Dewey I present a view of (classical) pragmatist epistemology that invites comparison with recent work in feminist epistemology. Important dimensions of pragmatism and feminism emerge from this critical dialectical relationship between them. Pragmatist reflections on the role of reason and philosophy in a changing world encourage us to see that philosophy's most creative and most responsible future must also be a feminist one.

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18

Ring, Jennifer. "Toward a Feminist Epistemology." American Journal of Political Science 31, no. 4 (November 1987): 753. http://dx.doi.org/10.2307/2111223.

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19

Assiter, A. "Feminist epistemology and value." Feminist Theory 1, no. 3 (December 1, 2000): 329–45. http://dx.doi.org/10.1177/14647000022229263.

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20

RICHARDS, JANET RADCLIFFE. "WHY FEMINIST EPISTEMOLOGY ISN'T." Annals of the New York Academy of Sciences 775, no. 1 (June 1995): 385–412. http://dx.doi.org/10.1111/j.1749-6632.1996.tb23156.x.

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21

Motta, Sara C. "Decolonizing Our Feminist/ized Revolutions: Enfleshed Praxis from Southwest Colombia." Latin American Perspectives 48, no. 4 (July 2021): 124–42. http://dx.doi.org/10.1177/0094582x211020748.

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An initial mapping of the decolonial feminisms emergent in Buenaventura and Cali, Southwest Colombia, in the Afro-Colombian and indigenous political Escuela de Mariposas de Alas Nuevas and Círculo de Hombres, Cali, shows that they move within and beyond a politics and epistemology of representation in a return to the enfleshed as territories of transformatory wisdoms and the embrace of ancestrality and feminist spirituality. Un mapeo inicial de los feminismos decoloniales surgidos en Buenaventura y Cali, en el suroeste de Colombia, dentro de las agrupaciones políticas afrocolombianas e indígenas Escuela de Mariposas de Alas Nuevas y Círculo de Hombres, Cali, muestra que se mueven dentro y fuera de una política y epistemología de representación y ejercen un retorno a lo encarnado como territorios de sabidurías transformadoras a la vez que abrazan la ancestralidad y la espiritualidad feminista.

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22

Hughes, Kate Pritchard. "Feminist pedagogy and feminist epistemology: an overview." International Journal of Lifelong Education 14, no. 3 (May 1995): 214–30. http://dx.doi.org/10.1080/0260137950140303.

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J. Hird, Myra. "Att förstå avfall." Tidskrift för genusvetenskap 37, no. 1 (June 10, 2022): 95–116. http://dx.doi.org/10.55870/tgv.v37i1.3154.

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Ten years after the publication of the special issue of Social Epistemology on feminist epistemology, this paper explores recent feminist interest in the inhuman. Feminist science studies, cultural studies, philosophy and environmental studies all build on the important work feminist epistemology has done to bring to the fore questions of feminist empiricism, situated knowledges and knowing as an intersubjective activity. Current research in feminist theory is expanding this epistemological horizon to consider the possibility of an inhuman epistemology. This paper explores these developments through the subject of waste. Waste, as both an epistemological and material phenomenon, invites timely questions about possibilities for acknowledging an inhuman epistemology. These questions appear to be particularly urgent from an environmental perspective.

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Kruszelnicki, Wojciech. "Feminism, Feminist Anthropology, and Reflexive Anthropology." Tekstualia 1, no. 1 (January 2, 2013): 217–28. http://dx.doi.org/10.5604/01.3001.0013.6144.

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The paper discusses the contribution of feminist anthropology to the theory and practice of what has recently been called “reﬂexive anthropology”. Contrary to James Clifford’s thesis that the feminist critique of social sciences has been of lesser signiﬁcance in the reﬂexive analysis of ethnographies, the article demonstrates that feminist anthropology – with its distinct epistemology, awareness of historicity or politics, and recognition of gender – has inﬂuenced signiﬁcantly the reﬂexivization of cultural anthropology.

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25

Krishnaraj, Maithreyi. "Shirley Pendlebury, ‘Feminism, Epistemology and Education’." Indian Journal of Gender Studies 27, no. 3 (August 23, 2020): 474–78. http://dx.doi.org/10.1177/0971521520939287.

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The following piece contains the reflections of Maithreyi Krishnaraj, a wellknown senior feminist scholar on ‘Feminism, Epistemology and Education’ by Shirley Pendlebury, in David Car( Ed.) Education, Knowledge and Truth (Routledge, 1998, pp. 174–188). Re-visiting it after twenty years, she feels that Pendlebury’s views still have relevance.

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Maciunas, Billie. "Feminist epistemology Piercy’s Woman on the edge of time." Estudos Germânicos 10, no. 1 (December 31, 1989): 15. http://dx.doi.org/10.17851/0101-837x.10.1.15-21.

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Sandra Harding's view of science as a social activity leads her to propose critical interpretation as a mode of knowledge-seeking particularly useful for theorizing "the effects on the natural sciences of gender symbolism, gender structure, and individual gender." I have chosen Piercy's novel, Woman on the Edge of Time, with a view toward discovering how a contemporary American feminist writer envisions a non-gendered society. Specifically, I will examine some of the ways in which Piercy's imaginary culture relates to Harding's discussion of feminist epistemologies that are emerging as a response to sexist, classist and racist policies in science. A visão de Sandra Harding da ciência como uma atividade social, leva-a a propor uma interpretação crítica como um modo de conhecimento particularmente útil para teorizar "os efeitos nas ciências naturais de simbolismo de gênero, estrutura de gênero, e gênero individual." Escolhi o romance de Piercy, Woman on the Edge of Time, com o objetivo de descobrir como a escritora feminista contemporânea vê uma sociedade isenta de gênero. Especificamente, examinei algumas formas em que a cultura imaginária de Piercy relaciona-se com a discussão das epistemologias feministas de Harding, que estão emergindo como uma resposta a políticas sexistas, classistas e racistas.

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Pinnick, Cassandra L. "Veritistic epistemology and feminist epistemology: A-rational epistemics?" Social Epistemology 14, no. 4 (October 2000): 281–91. http://dx.doi.org/10.1080/713865190.

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Davanger, Oda K. S. "Epistemology, Political Perils and the Ethnocentrism Problem in Feminism." Open Philosophy 5, no. 1 (January 1, 2022): 551–69. http://dx.doi.org/10.1515/opphil-2022-0208.

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Abstract Nobody claims to be a proponent of white feminism, but according to the critique presented in this article, many in fact are. I argue that feminism that does not take multiple axes of oppression into account is bad in three ways: (1) it strategically undermines solidarity between women; (2) it risks inconsistency by advocating justice and equality for some women but not all; and (3) it impedes the ultimate function of feminism function by employing epistemological “master’s tools” that stand in antithesis to feminist emancipatory work. In investigating ethnocentrism in feminism, I develop the idea of latent ethnocentrism, which occupies the space between meaning that is generated from reference to the self and overt racism. I identify an epistemological prong in the ethnocentrism charge against feminism, where I draw on bell hooks’ interlocking axes-model of oppression to answer why the ethnocentrism problem is important for feminism and what its underlying epistemological causes are. I draw on Uma Narayan’s destabilization of cultural dualisms to argue that they do not serve emancipatory agendas. There is a mutually constitutive relation between language that informs our understanding, on the one hand, and the political agendas that produce this language to sustain the male and the western norm as center, on the other hand. I call this circular and reciprocally reinforcing mechanism the episteme-politic. I conclude that the ethnocentrism problem is not merely an issue of (1) strategy or (2) feminist consistency but of (3) shooting oneself in the foot by uncritically accepting patriarchal concepts for feminist politics.

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Ernst, Waltraud. "In Connection: Feminist Epistemology for the Twenty-first Century." Transcultural Studies 12, no. 2 (February 11, 2016): 267–87. http://dx.doi.org/10.1163/23751606-01202006.

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The paper offers a historical outline of the main positions and protagonists of feminist epistemology as a specific field in philosophy at the end of the twentieth century, in the context of a feminist critique of knowledge in academia in general as part of international feminist movements. The main question discussed is whether there is a specific feminist concept of philosophical and scientific knowledge. If so, what is its innovative aspect? What are the philosophical problems in arguing for feminist knowledge? Is there a specific insight or methodological approach? A further question is what role, if any, feminist epistemology plays in the interdisciplinary field of Gender Studies. The discussion will centre on how feminist epistemology relates to non-scientific practices. In particular, the role of the concept of objectivity in feminist epistemology will be elaborated. This will illuminate the connection between the feminist knowledge project with other emancipatory projects and outline how feminist constructivism might play a prominent role in this context in the twenty-first century.

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Mendoza, Breny, and Daniela Paredes Grijalva. "The Epistemology of the South, Coloniality of Gender, and Latin American Feminism." Hypatia 37, no. 3 (2022): 510–22. http://dx.doi.org/10.1017/hyp.2022.26.

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AbstractThis article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use of gender in decolonial theory is an analysis of the social pacts among white capitalists and white working-class men that not only exclude white women but make citizenship and democracy impossible for men and women of color in the metropolis as well as in the colony. By revealing the nexus between gender, race, and democracy, not only is the coloniality of gender apparent, but also the coloniality of democracy.

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McDermott, M. Joan. "On Moral Enterprises, Pragmatism, and Feminist Criminology." Crime & Delinquency 48, no. 2 (April 2002): 283–99. http://dx.doi.org/10.1177/0011128702048002006.

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This article affirms Richard Quinney's claim that criminology is a moral enterprise. The author examines the intersection of pragmatism and feminism and its links to feminist criminology (undoing the past and looking to the future, goal of liberation, epistemology and methods, and social responsibility). The article links these pragmatist-feminist themes to Richard Quinney's criminology.

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Ignatova, Nina Yu. "«Kaleidoscope» of feminist epistemologies." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2022): 197–207. http://dx.doi.org/10.17072/2078-7898/2022-2-197-207.

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The paper explores the ideas of feminist epistemologies in the 21st century: skepticism about objectivity, intersectional approach, epistemic injustice, etc. The author investigates the concepts of a hermeneutic gap, gaslighting and meta-ignorance, and gives the implications of these terms in higher education. The term «feminist epistemologies» is used in the paper in the plural since the attempts of oppressed groups to return the value of their own experience cannot be manifested in the existence of the only one universal epistemology. Rethinking the concepts of «knowledge», «knowing» with regard to women, disabled people, representatives of different races, sexual minorities becomes the core for the development of trans-epistemology, queer-epistemology, creep-epistemology, epistemology of resistance, epistemology of ignorance, etc. A particular contribution of feminist epistemologies is the attention to values and vested interests of privileged and oppressed groups in the sphere of knowledge production, which allows expanding the use of the concepts of epistemic injustice, epistemic advantage, and epistemic ignorance. The author raises a question: if power can lead to epistemic ignorance, while oppression, in turn — to epistemological advantage, does it mean that knowers from marginalized groups have the most complete knowledge? While there are many different research positions, none of the feminist epistemologies puts forward such a simplistic understanding of the connection between power and knowledge. The author argues that the relationship between knowledge and power cannot be described in such a way that the value of one’s knowledge will increase while the power of oppressed groups will decrease. The study shows that feminist epistemologies are a «kaleidoscope» of alternative or «marginal» epistemologies.

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Baber, Harriet. "The Market for Feminist Epistemology." Monist 77, no. 4 (1994): 403–23. http://dx.doi.org/10.5840/monist199477426.

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Longino, Helen E. "In Search Of Feminist Epistemology." Monist 77, no. 4 (1994): 472–85. http://dx.doi.org/10.5840/monist199477428.

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Crunkleton, Martha A. "Polanyi, Feminist Issues And Epistemology." Tradition and Discovery: The Polanyi Society Periodical 15, no. 2 (1987): 5–11. http://dx.doi.org/10.5840/traddisc1987/19891525.

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Kozachenko, Nadiia. "CRITICAL THINKING AND FEMINIST EPISTEMOLOGY." Visnyk of the Lviv University, no. 38 (2021): 50–56. http://dx.doi.org/10.30970/pps.2021.38.6.

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Szapuová, Mariana. "Quinean inspiration in feminist epistemology." Filosofický časopis 69, Special issue 3 (2021): 28–43. http://dx.doi.org/10.46854/fc.2021.3s28.

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Lichtenstein, Ben Yamin M. "Feminist Epistemology: A Thematic Review." Thesis Eleven 21, no. 1 (May 1988): 140–51. http://dx.doi.org/10.1177/072551368802100110.

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Duran, Jane. "Feminist Epistemology and Social Epistemics." Social Epistemology 17, no. 1 (January 2003): 45–54. http://dx.doi.org/10.1080/0269112032000114822.

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Phelan, Kate M. "A Question for Feminist Epistemology." Social Epistemology 31, no. 6 (October 16, 2017): 514–29. http://dx.doi.org/10.1080/02691728.2017.1360409.

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Globerman, Judith, and Cecilia Chan. "Feminist Epistemology and Qualitative Research." Journal of Teaching in Social Work 20, no. 3-4 (October 30, 2000): 81–99. http://dx.doi.org/10.1300/j067v20n03_07.

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Duran, Jane. "Global Bioethics and Feminist Epistemology." International Journal of Applied Philosophy 22, no. 2 (2008): 303–10. http://dx.doi.org/10.5840/ijap200822221.

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Fowlkes, Diane. "Feminist Epistemology is political action." Journal of Women, Politics & Policy 7, no. 3 (1987): 1–4. http://dx.doi.org/10.1080/1554477x.1987.9970490.

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Shelton, Jim D. "The failure of feminist epistemology." Academic Questions 19, no. 2 (June 2006): 82–92. http://dx.doi.org/10.1007/s12129-006-1018-4.

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Bernal, Dolores Delgado. "Using a Chicana Feminist Epistemology in Educational Research." Harvard Educational Review 68, no. 4 (December 1, 1998): 555–83. http://dx.doi.org/10.17763/haer.68.4.5wv1034973g22q48.

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In this article, Dolores Delgado Bernal outlines a Chicana feminist epistemological framework that is new to the field of educational research. This framework, which draws from the existing work of Chicana feminists, questions the notions of objectivity and a universal foundation of knowledge. A Chicana feminist epistemology is also grounded in the life experiences of Chicanas and involves Chicana research participants in analyzing how their lives are being interpreted, documented, and reported, while acknowledging that many Chicanas lead lives with significantly different opportunity structures than men or White women. As part of this framework, Delgado Bernal also introduces the concept of cultural intuition to name a complex process that acknowledges the unique viewpoints that many Chicana scholars bring to the research process. In the latter half of the article, she illustrates the importance of this framework in educational research by describing an oral history project on Chicana student resistance and activism as seen from this framework. Her conceptual discussion and research example together demonstrate that employing a Chicana feminist epistemology in educational research is one means of resisting traditional paradigms that often distort or omit the experiences and knowledge of Chicanas. (pp. 555-582)

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Kruks, Sonia. "Identity Politics and Dialectical Reason: Beyond an Epistemology of Provenance." Hypatia 10, no. 2 (1995): 1–22. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01366.x.

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Identity politics is important within feminism. However, it often presupposes an overly subjectivist theory of knowledge that I term an epistemology of provenance. I explore some works of feminist standpoint theory that begin to address the difficulties of such an epistemology. I then bring Sartre's account of knowledge in the Critique of Dialectical Reason to bear on these difficulties, arguing that his work offers tools for addressing them more adequately.

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Hidayat, Rachmad. "Feminist Epistemology and The Search For Liberating Knowledge." Jurnal Filsafat 28, no. 2 (August 31, 2018): 141. http://dx.doi.org/10.22146/jf.36949.

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This paper discusses problems in dealing with masculinized knowledge and scientific enterprises, and seeks alternative epistemological strategies in achieving liberating and un-dominated knowledge production. A general problem with "mainstream" epistemology and philosophy of science from feminist perspectives is that the well accepted concept of knowledge and scientific practices derived from it deny the impacts of social and political dimension toward knowing activities and their results. Feminists observed that men and their masculinities have been reproducing their social and political domination into the practices and standard of objective knowledge. The paper takes on two questions. First, how masculinity as dominant social and political norm has influence the production of knowledge? Second, what epistemological strategies would allow the production of less dominating and liberating knowledge? Feminist theories of knowledge built on the belief that rational inquiry is social practice through which gender as cultural and political norms and reference give deep impacts toward knowing process and it results. A theory of liberating knowledge requires acknowledgement and acceptance of multiple methods and models of knowledge in accordance to specific situation of the knowing subjects. Through such epistemological understanding feminist theorists formulated epistemological strategies to reduce masculinity in the rational inquiries and well accepted science.

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Roth, Amanda. "Second-Personal Respect, the Experiential Aspect of Respect, and Feminist Philosophy." Hypatia 25, no. 2 (2010): 316–33. http://dx.doi.org/10.1111/j.1527-2001.2009.01079.x.

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I argue that Stephen Darwall's account of second-personal respect should be of special interest to feminists because it opens up space for the development of certain feminist resources. Specifically, Darwall's account leaves room for an experiential aspect of respect, and I suggest that abilities related to this aspect may vary along with social position. I then point out a potential parallel between the feminist critique of epistemology and a budding feminist critique of moral philosophy (specifically relating to respect).

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Alvarado, Mariana. "pedagogías cuir y feminismos rapsódicos en/desde valeria flores." childhood & philosophy 15 (April 29, 2019): 1–15. http://dx.doi.org/10.12957/childphilo.2019.38630.

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A feminist premise encourages the (un)naming of “Where is here?” It is about the possibilities of “saying” that can radically disrupt the creation of a school, the journey of a research project, or the paths of militancy. This article demonstrates the ways in which “ascribing” or “stating” are linked to ways of “making audible and visible” as an individual or collective political position, inside/outside the school. These lines of flight travel with the nomadic epistemology of val flores: the limited and specific location of a situated, precarious, itinerant knowledge, which deploys an anti-normative pedagogy animated by a feminist epistemology, from an “under-feminism, to which we intend to playfully open the door.

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Schultz, Bart. "Sidgwick's Feminism." Utilitas 12, no. 3 (November 2000): 379–401. http://dx.doi.org/10.1017/s0953820800002958.

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Henry Sidgwick shared many of the feminist concerns of John Stuart Mill and was an active reformer in the cause of higher education for women, but his feminism has never received the attention it deserves and he has in recent times been criticized for promulgating a masculinist epistemology. This essay is a prolegomenon to a comprehensive account of Sidgwick's feminism, briefly setting out various elements of his views on epistemology, equality, gender, and sexuality in order to provide some initial sense of how he carried on and developed the Millian project.

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