This is an important book precisely because there is none other quite like it.

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.

The proposal of anything like a feminist epistemology has, I think, two sources. Feminist scholars have demonstrated how the scientific cards have been stacked against women for centuries. Given that the sciences are taken as the epitome of knowledge and rationality in modern Western societies, the game looks desperate unless some ways of knowing different from those that have validated misogyny and gynephobia can be found. Can we know the world without hating ourselves? This is one of the questions at (...) the core of discussions of feminist epistemology. It has spinoffs, e.g., can we know the world in ways that will permit women as well as men to thrive? Can we know the world without hating any human group? and so on. Now, these questions might be answered in a way that does not require any rethinking of fundamental philosophical issues. Some philosophers might argue that sexism in the sciences from Aristotle to human sociobiology results from a masculinist blinding that impedes the normal workings of the human cognitive apparatus. Unblinded, that apparatus produces real knowledge rather than ideology. Or: that was then, this is now. This somewhat overestimates the progress made in the sciences in the last 20 years, but can be read as a promissory note. (shrink)

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. (shrink)