Standpoint epistemology is committed to the view that some epistemic advantage can be drawn from the position of powerlessness. Call this theepistemic privilege thesis. This thesis stands in need of explication and support. In providing that explication and support, I first distinguish between two readings of the thesis: the thesis that marginalized social locations confer some epistemic advantages (the epistemic advantage thesis) and the thesis that marginalized standpoints generate better, more accurate knowledge (the standpoint thesis). I then develop the former (...) by appealing to the notion of epistemic peers available in the disagreement literature. I next turn to the latter thesis, arguing that consciousness-raising plays an analogous role in the achievement of a standpoint as training does in the achievement of expertise. The upshot of this analysis is that it clarifies that while marginalization is necessary (though not sufficient) for epistemic advantage, it is neither necessary nor sufficient for epistemic privilege. (shrink)

It used to be that the touchstone of objectivity was the elimination of subjective features, like our values, biases, assumptions, and so on. Part of what motivates this narrow conception of objectivity is the thought that objective reality is the way that it is regardless of our relationship to it, and that our ability to accurately describe or depict this reality is distorted by this relationship. But what if that understanding is wrong, and removing these features takes us farther away (...) from truth and knowledge, rather than closer to them? This is the claim I advance. In this article, I trace this narrow conception to its political origins, and advance a broader understanding of objectivity that reimagines a new use for, rather than ignoring entirely, features that are thought to be subjective. (shrink)

This paper critically assesses the current debates in philosophy of science that focus on the concept of values. In these debates, it is often assumed that all relevant non-epistemic influences on scientific research can be described as values and, consequently, that science carries social legitimacy if the correct values play their proper role in research. I argue that values are _not_ the only relevant non-epistemic influences on research: not unless our definition of values is so broad that it becomes unmanageable. (...) Other factors also affect the authority and social legitimacy of science. I employ political theorist Iris Marion Young’s concepts of social perspectives, opinions and interests to attempt a differentiation of contextual influences relevant to scientific research. While problems arising from these influences may overlap, they often differ in important ways too. As a consequence, I argue that contextual influences cannot be managed jointly but require distinct and complementary strategies. (shrink)

Social inequality may obstruct the generation of knowledge, as the rich and powerful may bring about social acceptance of skewed views that suit their interests. Epistemic equality in the context of justification is a means of preventing such obstruction. Drawing on social epistemology and theories of equality and distributive justice, we provide an account of epistemic equality. We regard participation in, and influence over a knowledge-generating discourse in an epistemic community as a limited good that needs to be justly distributed (...) among putative members of the community. We argue that rather than trying to operationally formulate an exact criterion for distributing this good, epistemic equality may be realized by insisting on active participation of members of three groups in addition to credited experts: relevant disempowered groups, relevant uncredited experts, and relevant stakeholders. Meeting these conditions fulfills the political, moral, and epistemic aims of epistemic equality. (shrink)

Heather Douglas has helped to set the standard for twenty-first century discussions in philosophy of science on the topics of values in science and science in democracy. Douglas’s work has been part of a movement to bring the question of values in science back to center of the field and to focus especially on policy-relevant science. This first chapter, on the pervasive entanglement of science and values, includes an improved and definitive statement of the argument from inductive risk, which she (...) is single-handedly responsible for rehabilitating and returning to the center of the debate. This statement makes clear the fundamental and absolutely pervasive nature of inductive risk and its import for our understanding of the role of values in science. The chapter also provides a survey of the current field of alternative approaches to ideals for the epistemic role of values in science that is comprehensive and generous, yet critical of each. -/- In these brief comments, I focus on providing an alternative perspective on some conceptual and rhetorical issues in Douglas’s account, specifically dealing with the nature of values and the relation of the descriptive and the normative. This will lead me to somewhat different evaluations of two of the five new ideals for values in science that Douglas canvasses in the chapter. (shrink)

Standpoint epistemology, the view that social identity is relevant to knowledge-acquisition, has been consigned to the margins of mainstream philosophy. In part, this is because the principles of standpoint epistemology are taken to be in opposition to those which guide traditional epistemology. One goal of this paper is to tease out the characterization of traditional epistemology that is at odds with standpoint epistemology. The characterization of traditional epistemology that I put forth is one which endorses the thesis of intellectualism, the (...) view that knowledge does not depend on non-epistemic features. I then suggest that two further components – the atomistic view of knowers and aperspectivalism – can be usefully interpreted as supporting features of intellectualism. A further goal of this paper is to show that we ought to resist this characterization of traditional epistemology. I use pragmatic encroachment as a dialectical tool to motivate the denial of intellectualism, and consequently, the denial of both supporting components. I then attempt to show how it is possible to have a view, similar to pragmatic encroachment, that takes social identity, rather than stakes, to be the feature that makes a difference to what a person is in a position to know. (shrink)

Scientific consensus is widely deferred to in public debates as a social indicator of the existence of knowledge. However, it is far from clear that such deference to consensus is always justified. The existence of agreement in a community of researchers is a contingent fact, and researchers may reach a consensus for all kinds of reasons, such as fighting a common foe or sharing a common bias. Scientific consensus, by itself, does not necessarily indicate the existence of shared knowledge among (...) the members of the consensus community. I address the question of under what conditions it is likely that a consensus is in fact knowledge based. I argue that a consensus is likely to be knowledge based when knowledge is the best explanation of the consensus, and I identify three conditions—social calibration, apparent consilience of evidence, and social diversity, for knowledge being the best explanation of a consensus. (shrink)

**No longer the current version available on SEP; see revised version by Sharon Crasnow** -/- Feminists have a number of distinct interests in, and perspectives on, science. The tools of science have been a crucial resource for understanding the nature, impact, and prospects for changing gender-based forms of oppression; in this spirit, feminists actively draw on, and contribute to, the research programs of a wide range of sciences. At the same time, feminists have identified the sciences as a source as (...) well as a locus of gender inequalities: the institutions of science have a long tradition of excluding women as practitioners; feminist critics of science find that women and gender (or, more broadly, issues of concern to women and sex/gender minorities) are routinely marginalized as subjects of scientific inquiry, or are treated in ways that reproduce gender-normative stereotypes; and, closing the circle, scientific authority has frequently served to rationalize the kinds of social roles and institutions that feminists call into question. -/- Feminist perspectives on science therefore reflect a broad spectrum of epistemic attitudes toward and appraisals of science. Some urge the reform of gender inequities in the institutions of science and call for attention to neglected questions with the aim of improving the sciences in their own terms; they do not challenge the standards and practices of the sciences they engage. Others pursue jointly critical and constructive programs of research that, to varying degrees, aim at transforming the methodologies, substantive content, framework assumptions, and epistemic ideals that animate the sciences. The content of these perspectives, and the degree to which they generate transformative critique, depends not only on the types of philosophical and political commitments that inform them but also on the nature of the sciences and subject domains on which they bear. Feminist perspectives have had greatest impact on sciences that deal with inherently gendered subjects—the social and human sciences—and, secondarily, on sciences that study subjects characterized in gendered terms, metaphorically or by analogy (projectively gendered subjects), chiefly the biological and life sciences. Feminist perspectives are relevant to sciences that deal with non-gendered subject matters, but perspectives vary substantially in content and in critical import depending on the sciences and the particular research programs they engage. (shrink)

The moral terrain of science, the full range of ethical considerations that are part of the scientific endeavor, has not been mapped. Without such a map, we cannot examine the responsibilities of scientists to see if the institutions of science are adequately constructed. This paper attempts such a map by describing four dimensions of the terrain: (1) the bases to which scientists are responsible (scientific reasoning, the scientific community, and the broader society); (2) the nature of the responsibility (general or (...) role); (3) the level of responsibility (minimum demand or ideal); and (4) who bears the responsibility (the individual or the community). Such a map will be used to elucidate the recent debate over the publication of studies concerning H5N1 flu virus. (shrink)

Several feminist philosophers of science have argued that social and political values are compatible with, and may even enhance, scientific objectivity. A variety of normative recommendations have emerged regarding how to identify, manage, and critically evaluate social values in science. In particular, several feminist theorists have argued that scientific communities ought to: 1) include researchers with diverse experiences, interests, and values, with equal opportunity and authority to scrutinize research; 2) investigate or "study up" scientific phenomena from the perspectives, interests, and (...) conditions of marginalized stakeholders potentially affected by the research; and 3) make gender, ethnicity, class, and geographical location "visible," or use them as categories of analysis when appropriate. Yet, more work is needed to determine what exactly these recommendations would require, and the benefits they would yield, in specific research contexts. Using the recent development of the human papillomavirus (HPV) vaccines, we examine how these three feminist recommendations would have applied. We argue that these principles would have yielded several epistemic and social benefits in the HPV case, as well as in biomedical research more generally. That is, biomedical research guided by these principles would not only be epistemically superior, but also more socially responsible. (shrink)

This article elaborates a conceptual framework to systematize the epistemic evaluation of social systems. This framework can be used to structure an evaluation or to characterize and assess existing ones. The article then uses the framework to assess four representative evaluations of think tanks. This meta-evaluation exemplifies how the framework can play its structuring role. It also leads us to general conclusions about the existing evaluations of think tanks. Most importantly, by focusing on the organizational level, existing evaluations miss factors (...) that are situated at the network and ecosystemic levels and that significantly determine how well think tanks serve society in producing and disseminating knowledge relevant to public policy. This conclusion suggests the need for epistemic evaluations of think tank ecosystems. (shrink)

A large body of scientific careers literature explores the experiences of underrepresented minorities in STEM fields and why they exit the academic pipeline at various stages. These studies commonly address how to improve racial diversity in science but provide little discussion of why that diversity is important for science research. Feminist science studies scholars, on the other hand, have theorized about the importance of diversity in knowledge production for decades but provide little empirical work on how to address current disparities. (...) My research bridges these literatures by examining how diversity programs in the sciences justify their continued funding, and how these justifications map onto contemporary theories of knowledge production. Do diversity program directors seek to increase diversity in science because of political motives, like equality and justice for racial minorities, or because they believe that racially diverse workforces will produce better science? Based on interviews with federally-funded diversity program directors at universities and archival data from these programs, I find that program directors’ responses can be classified into three categories: diversity is important politically, diversity is important pragmatically, and diversity is important epistemically. About half of the respondents found diversity to be important for the content of scientific knowledge. I argue that studying diversity in scientific knowledge production is different than studying the impacts of diversity in other fields due to current conceptions of scientific objectivity. Scholarship on scientific knowledge production can help diversity program directors and science careers scholars better articulate the need for diversity programming in STEM fields. (shrink)