: The underdetermination argument establishes that scientists may use political values to guide inquiry, without providing criteria for distinguishing legitimate from illegitimate guidance. This paper supplies such criteria. Analysis of the confused arguments against value-laden science reveals the fundamental criterion of illegitimate guidance: when value judgments operate to drive inquiry to a predetermined conclusion. A case study of feminist research on divorce reveals numerous legitimate ways that values can guide science without violating this standard.

The underdetermination argument establishes that scientists may use political values to guide inquiry, without providing criteria for distinguishing legitimate from illegitimate guidance. This paper supplies such criteria. Analysis of the confused arguments against value-laden science reveals the fundamental criterion of illegitimate guidance: when value judgments operate to drive inquiry to a predetermined conclusion. A case study of feminist research on divorce reveals numerous legitimate ways that values can guide science without violating this standard.

: Lay understanding and scientific accounts of female sexuality and orgasm provide a fertile site for demonstrating the importance of including epistemologies of ignorance within feminist epistemologies. Ignorance is not a simple lack. It is often constructed, maintained, and disseminated and is linked to issues of cognitive authority, doubt, trust, silencing, and uncertainty. Studying both feminist and nonfeminist understandings of female orgasm reveals practices that suppress or erase bodies of knowledge concerning women's sexual pleasures.

Lay understanding and scientific accounts of female sexuality and orgasm provide a fertile site for demonstrating the importance of including epistemologies of ignorance within feminist epistemologies. Ignorance is not a simple lack. It is often constructed, maintained, and disseminated and is linked to issues of cognitive authority, doubt, trust, silencing, and uncertainty. Studying both feminist and nonfeminist understandings of female orgasm reveals practices that suppress or erase bodies of knowledge concerning women's sexual pleasures.

: 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.

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.

This paper describes, analyzes, and critiques the construction of separate “male” and “female” genomes in current human genome research. Comparative genomic work on human sex differences conceives of the sexes as like different species, with different genomes. I argue that this construct is empirically unsound, distortive to research, and ethically questionable. I propose a conceptual model of biological sex that clarifies the distinction between species and sexes as genetic classes. The dynamic interdependence of the sexes makes them “dyadic kinds” that (...) are not like species, which are “individual kinds.” The concept of sex as a “dyadic kind” may be fruitful as a remedy to the tendency to conceive of the sexes as distinct, binary classes in biological research on sex more generally. (shrink)

Feminist critiques of science provide fertile ground for any investigation of the ways in which social influences may shape the content of science. Many authors working in this field are from the natural and social sciences; others are philosophers. For philosophers of science, recent work on sexist and androcentric bias in science raises hard questions about the extent to which reigning accounts of scientific rationality can deal successfully with mounting evidence that gender ideology has had deep and extensive effects on (...) the development of many scientific disciplines.Feminist critiques of biology have been especially important in the political struggle for gender equality because biologically determinist arguments are so often cited to ‘explain’ women’s oppression. They explain why it is ‘natural’ for women to function in a socially subordinate role, why men are smarter and more aggressive than women, why women are destined to be homebodies, and why men rape. (shrink)

Feminist critiques of science provide fertile ground for any investigation of the ways in which social influences may shape the content of science. Many authors working in this field are from the natural and social sciences; others are philosophers. For philosophers of science, recent work on sexist and androcentric bias in science raises hard questions about the extent to which reigning accounts of scientific rationality can deal successfully with mounting evidence that gender ideology has had deep and extensive effects on (...) the development of many scientific disciplines.Feminist critiques of biology have been especially important in the political struggle for gender equality because biologically determinist arguments are so often cited to ‘explain’ women’s oppression. They explain why it is ‘natural’ for women to function in a socially subordinate role, why men are smarter and more aggressive than women, why women are destined to be homebodies, and why men rape. (shrink)

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

Miriam Solomon's social empiricism is marked by emphasis on community level rationality in science and the refusal to impose a distinction between the epistemic and the non-epistemic character of factors ("decision vectors") that incline scientists for or against a theory. While she attempts to derive some norms from the analysis of cases, her insistent naturalism undermines her effort to articulate norms for the (appropriate) distribution of decision vectors.

Traits like simplicity and explanatory power have traditionally been treated as values internal to the sciences, constitutive rather than contextual. As such they are cognitive virtues. This essay contrasts a traditional set of such virtues with a set of alternative virtues drawn from feminist writings about the sciences. In certain theoretical contexts, the only reasons for preferring a traditional or an alternative virtue are socio-political. This undermines the notion that the traditional virtues can be considered purely cognitive.

Feminist scholars advocate the adoption of distinctive values in research. While this constitutes a coherent alternative to the more frequently cited cognitive or scientific values, they cannot be taken to supplant those more orthodox values. Instead, each set might better be understood as a local epistemology guiding research answerable to different cognitive goals. Feminist scholars advocate the adoption of distinctive values in research. While this constitutes a coherent alternative to the more frequently cited cognitive or scientific values, they cannot be (...) taken to supplant those more orthodox values. Instead, each set might better be understood as a local epistemology guiding research answerable to different cognitive goals. (shrink)

Standard characterizations of virtue epistemology divide the field into two camps: virtue reliabilism and virtue responsibilism. Virtue reliabilists think of intellectual virtues as reliable cognitive faculties or abilities, while virtue responsibilists conceive of them as good intellectual character traits. I argue that responsibilist character virtues sometimes satisfy the conditions of a reliabilist conception of intellectual virtue, and that consequently virtue reliabilists, and reliabilists in general, must pay closer attention to matters of intellectual character. This leads to several new questions and (...) (...) challenges for any reliabilist epistemology. (shrink)

In this urbane and witty book, Ronald de Sousa disputes the widespread notion that reason and emotion are natural antagonists.

Sex discrimination is supposedly a distant memory. Yet popular books, magazines and even scientific articles defend inequalities by citing immutable biological differences between the male and female brain. Why are there so few women in science and engineering, so few men in the laundry room? Well, they say, it's our brains. Drawing on the latest research in developmental psychology, neuroscience, and social psychology, DELUSIONS OF GENDER rebuts these claims, showing how old myths, dressed up in new scientific finery, help perpetuate (...) the status quo. Cordelia Fine reveals the mind's remarkable plasticity, shows the substantial influence of culture on identity, and, ultimately, exposes just how much of what we consider 'hardwired' is actually malleable. This startling, original and witty book shows the surprising extent to which boys and girls, men and women are made, not born. (shrink)

Bleier (neurophysiology, U. of Wisconsin-Madison) dissects the theme of women's biological inferiority contending that science has been engaged in elaborate mythologizing to explain the subordinate position of women in Western civilizations since Aristotle. Exploring the scientific and ideological bases of contemporary theories in gender differences, the author critically examines studies in sociobiology, sex differences in brain structure and cognitive function, human cultural evolution, anthropology, and sexuality. Annotation copyrighted by Book News, Inc., Portland, OR.

In "Primate visions" schetst de wetenschapshistorica Donna Haraway de evolutie van de primatologie van de jaren 20 tot de jaren 80. Primaten lijken zozeer op mensen dat zij het onderzoeksobject bij uitstek vormen waarop wetenschappers, bewust of onbewust, hun ideeën over natuur en cultuur projecteren. Tegelijk is de primatologie een wetenschap waar ongewoon veel vrouwen in betrokken zijn. Haraway grijpt deze twee gegevens aan om uitvoerig in te gaan op het thema van vrouwen in de wetenschap, op de wetenschappelijke constructie (...) van gender, maar ook op de wisselwerking tussen ras, klasse en (post)koloniale cultuur enerzijds en het 'westerse' natuurwetenschappelijk onderzoek anderzijds.Zij argumenteert dat de economische, politieke en culturele overtuigingen van de onderzoekers de studie en de kennis van primaten sterk beïnvloeden. Ze legt de maatschappelijke doelstellingen en de ideologische overtuigingen bloot waardoor onderzoeksprogramma's gestuurd worden. Tegelijk verdedigt ze de stelling dat ook de levende wezens die gewoonlijk als 'natuur' beschouwd worden (apen en 'primitieve' mensen) zelf actief participeren in de creatie van kennis omtrent de natuur. Haraway's betoog is bovendien doorspekt met beschrijvingen van primaten in de populaire cultuur, gaande van science fiction verhalen tot documentaires van National Geographic. De auteur plaatst al deze verschillende perspectieven naast zonder ze te willen reduceren tot één, samenhangende, uniforme realiteit. Deze postmoderne, gefragmenteerde visie op de geschiedenis beschouwt Haraway als een complex en interessant alternatief voor de traditionele, causale geschiedschrijving. (shrink)

The essays in this interdisciplinary collection share the conviction that modern western paradigms of knowledge and reality are gender-biased.

Clough shows how inadequate empirical philosophy is in creating real change in the sciences. Instead, she supports a more pragmatic approach based on the work of Richard Rorty and Donald Davidson. This work encourages Clough's fellow feminists to refocus their critiques and discard their philosophical debates about epistemology.

(Series copy) The new Oxford Readings in Feminism series maps the dramatic influence of feminist theory on every branch of academic knowledge. Offering feminist perspectives on disciplines from history to science, each book assembles the most important articles written on its field in the last ten to fifteen years. Old stereotypes are challenged and traditional attitudes upset in these lively-- and sometimes controversial--volumes, all of which are edited by feminists prominent in their particular field. Comprehensive, accessible, and intellectually daring, the (...) Oxford Readings in Feminism series is vital reading for anyone interested in the effects of feminist ideas within the academy. Can science be gender-neutral? In recent years, feminist critics have raised troubling questions about the practice and goals of traditional science, demonstrating the existence of a pervasive bias in the ways in which scientists conduct and discuss their work. This exciting volume gathers seventeen essays--by sociologists, scientists, historians, and philosophers--of seminal significance in the emerging field of feminist science studies. Analyzing topics from the stereotype of the "Man of Reason" to the "romantic" language of reproductive biology, these fascinating essays challenge readers to take a fresh look at the limitations--and possibilities--of scientific knowledge. (shrink)

This essay is a critical review of Sandra Harding's The Science Question in Feminism. Her text constitutes a monumental effort to capture an overview of recent feminist critique of science and to develop a feminist dialectical and materialist conception of the history of masculinist science. In this analysis of Harding's work, the organizing categories as well as the main assumptions of the text are reconstructed for closer examination within the context of modern feminist critique of science and feminist theory in (...) general. Although a postive review of Harding's text is presented, questions are raised concerning the adequacy of socialist feminist assumptions for such a project, the limitations of Harding's theorization of gender, and the appropriateness of "postmodernism" as a final category of residence. (shrink)

We need to find a middle way between the exaggerated deference towards science characteristic of scientism, and the exaggerated suspicion characteristic of anti-scientific attitudes — to acknowledge that science is neither sacred nor a confidence trick. The Critical Commonsensist account of scientific evidence and scientific method offered here corrects the narrowly logical approach of the Old Deferentialists without succumbing to the New Cynics' sociologism or their factitious despair of the epistemic credentials of science.

How should we understand the emotional rationality? This first part will explore two models of cognition and analogy strategies, test their intuition about the emotional desire. I distinguish between subjective and objective desire, then presents with a feeling from the "paradigm of drama" export semantics, here our emotional repertoire is acquired all the learned, and our emotions in the form of an object is fixed. It is pretty well in line with the general principles of rationality, especially the lowest reasonable (...) principles. Turned to the second part of this side of reasonable. I will inquire how emotional beliefs, desires, and behaviors contribute to the rationality. I will present a very general biological hypothesis: emotions by controlling highlights the characteristics of perception and reasoning, so that we remove the difficulties due in particular to lead to paralysis; they are being simulated by a simplified perception of information, thus limiting our practice and cognitive choice. How are we to understand emotional or axiological rationality? I pursue analogies with both the cognitive and the strategic models, testing them against intuitions about emotional desires. We distinguish two different classes of desires, the subjective and the objective, and propose that emotions have a semantics that derives from "paradigmatic scenarios", in terms of which our emotional repertoire is learned and the formal objects of our emotions fixed. This fits in well with emerging facts about how our emotional capacities develop, and it can also be squared with the general principles of rationality, particularly minimal rationality. In the second part, I return to the perspective of rationality. I ask how emotions contribute to the rationality of beliefs, desires, and behavior. I proffer a very general biological hypothesis: Emotions spare us the paralysis potentially induced by a particular predicament by controlling the salience of features of perception and reasoning; they temporarily mimic the informational encapsulation of perception and so circumscribe our practical and cognitive options. (shrink)