In this paper, we draw attention to the epistemological assumptions of market liberalism and standpoint theory and argue that they have more in common than previously thought. We show that both traditions draw on a similar epistemological bedrock, specifically relating to the fragmentation of knowledge in society and the fact that some of this knowledge cannot easily be shared between agents. We go on to investigate how market liberals and standpoint theorists argue with recourse to these similar foundations, and sometimes (...) diverge, primarily because of normative pre-commitments. One conclusion we draw from this is that these similarities suggest that market liberals ought to, by their own epistemological lights, be more attentive towards various problems raised by feminist standpoint theorists, and feminist standpoint theorists ought to be more open to various claims made by market liberals. (shrink)

Just as the differentiation of human beings from other species has traditionally been thought to be based on some common essence or nature, so has the division of humankind into certain groups, in particular, men and women and races, been thought to be based on their distinct natures. There are many similarities between the concepts of human nature, ‘women’s nature’ and race, and how these concepts have functioned ideologically: For all three, the traditional idea was that there were fixed, natural (...) essences determining the cognitive, moral, and emotional traits and abilities of the group in question. Some, e.g., Plato, and Herrnstein in recent years, have applied the idea to different social classes as well. I will call this view essentialism, and note that it is compatible with various metaphysical analyses. One could be opposed to metaphysical essentialism, but accept essences in this sense, as, for example, Hume did. (shrink)

In this paper, we draw attention to the epistemological assumptions of market liberalism and standpoint theory and argue that they have more in common than previously thought. We show that both traditions draw on a similar epistemological bedrock, specifically relating to the fragmentation of knowledge in society and the fact that some of this knowledge cannot easily be shared between agents. We go on to investigate how market liberals and standpoint theorists argue with recourse to these similar foundations, and sometimes (...) diverge, primarily because of normative pre-commitments. One conclusion we draw from this is that these similarities suggest that market liberals ought to, by their own epistemological lights, be more attentive towards various problems raised by feminist standpoint theorists, and feminist standpoint theorists ought to be more open to various claims made by market liberals. (shrink)

Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.

This paper provides an overview of twenty years of feminist philosophy in Northamerica. The professionalization of feminist theory that has occurred through the mainstreaming of feminist philosophy creates a danger of a gap between theory and practice that creates the danger of co-optation. Three stages of feminist philosophizing are outlined, including the radical critique, gender difference and difference/post-modernist stages. The last stage, it is argued, leads to an conceptual impasse about feminist strategies for social change.