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A Mind of One's Own

(ed.)
Westview (1993)

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  1. Years of Feminist Empiricism and Standpoint Theory: Where Are We Now?Kristen Intemann - 2010 - 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 feminist empiricism and standpoint feminism (...)
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  • Naturalized metaphilosophy.David R. Morrow & Chris Alen Sula - 2011 - Synthese 182 (2):297-313.
    Traditional representations of philosophy have tended to prize the role of reason in the discipline. These accounts focus exclusively on ideas and arguments as animating forces in the field. But anecdotal evidence and more rigorous sociological studies suggest there is more going on in philosophy. In this article, we present two hypotheses about social factors in the field: that social factors influence the development of philosophy, and that status and reputation—and thus social influence—will tend to be awarded to philosophers who (...)
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  • (1 other version)Emotion, Weakness of Will, and the Normative Conception of Agency.Karen Jones - 2003 - In Anthony Hatzimoysis (ed.), Philosophy and the Emotions. Cambridge University Press. pp. 181-200.
    Empirical work on and common observation of the emotions tells us that our emotions sometimes key us to the presence of real and important reason-giving considerations without necessarily presenting that information to us in a way susceptible of conscious articulation and, sometimes, even despite our consciously held and internally justified judgment that the situation contains no such reasons. In this paper, I want to explore the implications of the fact that emotions show varying degrees of integration with our conscious agency—from (...)
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  • Testimony, epistemic difference, and privilege: How feminist epistemology can improve our understanding of the communication of knowledge.Lisa A. Bergin - 2002 - Social Epistemology 16 (3):197 – 213.
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  • Virtue and Contingent History: Possibilities for Feminist Epistemology.Laura Ruetsche - 2004 - Hypatia 19 (1):73-101.
    Some feminist epistemologists make the radical claim that there are varieties of epistemically valid warrant that agents access only through having lived particular types of contingent history, varieties of epistemic warrant to which, moreover, the confirmation-theoretic accounts of warrant favored by some traditional epistemologists are inapplicable. I offer Aristotelian virtue as a model for warrant of this sort, and use loosely Aristotelian vocabulary to express, and begin to evaluate, a range of feminist epistemological positions.
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  • Feminist politics and feminist pluralism: Can we do feminist political theory without theories of gender?Amy R. Baehr - 2004 - Journal of Political Philosophy 12 (4):411–436.
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  • Multiculturalism as a Cognitive Virtue of Scientific Practice.Ann E. Cudd - 1998 - Hypatia 13 (3):43 - 61.
    I argue that science will be better, by its own criteria, if it pursues multiculturalism, by which I mean an ethnic- and gender-diverse set of scientists. I argue that minority and women scientists will be more likely to recognize false, prejudiced assumptions about race and gender that infect theories. And the kinds of changes that society will undergo in pursuing multiculturalism will help reveal these faulty assumptions to scientists of all races and genders.
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  • (1 other version)A Minimally Decent Philosophical Method? Analytic Philosophy and Feminism.Ann Garry - 1995 - Hypatia 10 (3):7-30.
    This essay focuses on the extent to which the methods of analytic philosophy can be useful to feminist philosophers. I pose nine general questions feminist philosophers might ask to determine the suitability of a philosophical method. Examples include: Do its typical ways of formulating problems or issues encourage the inclusion of a wide variety of women's points of view? Are its central concepts gender-biased, not merely in their origin, but in very deep, continuing ways? Does it facilitate uncovering roles that (...)
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