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Feminist epistemology is derived from the terms feminism and epistemology. [2] Feminism is concerned with the abolition of gender and sex inequalities, from the perspective that only women suffer inequalities while epistemology is the inquiry into knowledge's meaning.
feminist epistemology and the politics of knowledge Lorraine Code FRSC (born October 19, 1937) is Professor Emerita of Philosophy at York University in Toronto , Ontario , Canada and a Fellow of the Royal Society of Canada .
Standpoint theory, also known as standpoint epistemology, [1] is a foundational framework in feminist social theory that examines how individuals' social identities (i.e. race, gender, disability status), influence their understanding of the world.
The Cambridge Companion to Feminism in Philosophy, co-edited with Jennifer Hornsby (Cambridge University Press, 2000) Epistemic Injustice: Power and the Ethics of Knowing (Oxford University Press, 2007) Reading Ethics: Selected Texts with Interactive Commentary, co-authored with Samuel Guttenplan (Wiley-Blackwell, 2009)
Sandra G. Harding (born 1935) is an American philosopher of feminist and postcolonial theory, epistemology, research methodology, and philosophy of science.She directed the UCLA Center for the Study of Women from 1996 to 2000, and co-edited Signs: Journal of Women in Culture and Society from 2000 to 2005.
Standpoint feminism unites several feminist epistemologies. Standpoint feminist theorists attempt to criticize dominant conventional epistemologies in the social and natural sciences, as well as defend the coherence of feminist knowledge. [8] Initially, feminist standpoint theories addressed women's standing in the sexual division of labor.
Epistemic advantage is a term used within feminist theory when attempting to acquire knowledge from the individual lives and experiences of different women.The term is used to describe the ways in which women, and other minority groups, are able to have a much clearer understanding of how the power structure works within a given society because they are not members of the dominant group.
She examines feminist and social epistemologies and their implications for scientific pluralism. [12] Rather than suggesting that there is a distinctively female way of knowing, Longino emphasizes the idea of "doing epistemology as a feminist", an approach bringing with it an awareness of the many ways in which a question may be characterized.