|WikiProject Philosophy||(Rated Start-class, Mid-importance)|
|WikiProject Feminism||(Rated Start-class, High-importance)|
I made a list of sources I thought were relevant to this article by topic. It was super inspired by Alison Jaggar's Just Methods.
Feminist epistemology is a viewpoint from feminists concerning gendered critiques around 'a prior knowledge' and knowledge creation, especially how the creator and subject relate. See Intersectionality, Standpoint, and Donna Harraway's Situated_Knowledges. — Preceding unsigned comment added by Frederika Eilers (talk • contribs) 22:12, 5 May 2015 (UTC)
Mary Belensky et al. Women's Ways of Knowing: The Development of Self, Voice, and Mind. (1986)
Importance of Experience
Patricia Hill Collin's “Black Feminist Epistemology” (2000) gives us tools for knowledge production: lived experience, dialogue, ethics of caring, and accountability. Joan Scott's “Experience” (1992) is about the relation between history and experience. Scott writes that the authority of experience comes from contextualization of knowledge, as opposed to an empirical, foundationalist point of view. The thoughts of historians can be seen as naturalized; the context and categorical nature of demographics is seen as something endemic or innate and not to be questioned.
Sandra Harding's “Boarderline Epistemologies,” (1998) which accounts for people who sit on the boarder between knowledges. Patricia Hill Collin's “Learning from the Outsider within” (1986) is more closely related to Marxism of the working class viewpoints actually being a privileged point in knowledge creation that these people are not on boarders but within and outside the privileged point of view simultaneously. She flipps the priveleged point of view from the white male to the black woman and claims these overlapping oppressions aid in seeing a more truthful reality. She prefers these overlapping oppressed viewpoints, whereas Haraway says each are equally valid, but all are partial. Maria Lugones’ “Playfulness, World-Traveling, and Loving Perception” She explains that in our everyday lives we move between incomplete worlds.
Dona Haraway's “Situated Knowledges” (1988) Chandra Mohanty, “Under Western Eyes” a critique of transnational feminism, rejecting the binary condition we apply to west vs east.
Alison Jaggar’s “Love and Knowledge” (1989) point of view, emotion is critical in our understanding of objectivity, because our feelings and emotions constitute how we interpret our observations. Helen Logino “Values and Objectivity” (1990) describes the “rules” of scientific discourse as democracy making actions. These rules were originally instigated as ways to help objectify scientific inquiry. Encourages us the learn the rules so that we can play the game in questioning these rules. Naomi Scheman's “Epistemology Resuscitated” (2001) defends feministic accounts as ways to preserve and augment scientific objectivity, by questioning how authority is manifested.
Linda Alcoff's “The Problem with Speaking for Others” (1992) Feminists tend to view “speaking for others [as] arrogant, vain, unethical, and politically illegitimate” (6) and Alcoff urges us to instead seek dialog between knower and subject. To Alcoff, “a speaker’s location … has an epistemically significant impact on that speaker’s claims and can serve either to authorize or disauthorize one’s speech” (7). Patricia Maguire's Doing Participatory Research (1987) Is about Participatory Action Research (PAR), which seeks to enable and empower the research subjects and to seek political change.