By Ronald N. Giere (auth.), Lynn Hankinson Nelson, Jack Nelson (eds.)
Feminism, technological know-how, and the Philosophy of Science brings jointly unique essays by way of either feminist and mainstream philosophers of technology that study matters on the intersections of feminism, technology, and the philosophy of technology. individuals discover parallels and tensions among feminist ways to technology and different methods within the philosophy of technology and extra basic technology experiences. In so doing, they discover notions on the middle of the philosophy of technology, together with the character of objectivity, fact, facts, cognitive organisation, clinical process, and the connection among technological know-how and values.
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Extra resources for Feminism, Science, and the Philosophy of Science
Code, influenced by examples like that of McClintock, argues for a remapping of the epistemic terrain. A model that posits knowing other people as a paradigmatic kind of knowing challenges the desirability or even possibility of the disinterested and dislocated view from nowhere. Code's model of knowing other people is a dynamic, interactive model. It is a vision of a process of coming to know, "knowing other people in relationships requires constant learning: how to be with them, respond to them, and act toward them" (Code, 1993, p.
INDIVIDUALS IN COMMUNITIES Descartes envisioned himself alone in this study, attempting to put aside all he had learned from authority and all the beliefs he had unquestioningly inherited from his culture, as well as endeavoring to suppress the needs of his body. Descartes believed that only after he had removed all such influences from his rational processes would he be capable of pursuing his method for gaining true knowledge, alone and unencumbered by others. Although Descartes was hardly an empiricist, it is the Cartesian subject that is designed to hold the subject position in S-knows-that-p models of knowledge.
Given current usage, it turns out, misleadingly, to be a special case of feminist empiricism. To my knowledge, no feminist philosopher of science has claimed to be a feminist realist. I expect this is because realists have often claimed to know the truth about many things, or at least to be rationally justified in claiming such knowledge. Feminists, quite naturally, are suspicious of any such claims. From my point of view, this suspicion presupposes the mistaken view that realism must be understood in terms of truth in the standard philosophical sense.