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Journal articles on the topic 'Feminist epistemology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Medina Bejarano, Roberto. "Reflexiones en torno al género y la epistemología." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 12, no. 1 (2015): 32. http://dx.doi.org/10.26564/16926250.534.

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ResumenEl presente documento tiene como objetivo presentar una mirada, desde el paradigma emergente, sobre la relación, género y epistemología. El documento se encuentra organizado de la siguiente manera: en primer lugar, se presenta un breve recorrido que pone en evidencia la lucha del movimiento feminista por la conquista de la ciudadanía. Luego, se exponen algunos aportes del feminismo al proceso de construcción de la epistemología emergente, y finalmente, cierra el texto con algunas conclusiones momentáneas.Palabras Clave: Mujer, patriarcado, epistemología, institución, andrógino, conocimi

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Trevisan, Gabriela Simonetti. "A mulher e a arte: a criação feminina nas palavras de Júlia Lopes de Almeida." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (2020): 189–215. http://dx.doi.org/10.22456/2596-0911.103861.

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Este artigo tem como foco uma análise do texto “A mulher e a arte” (sem data), da escritora carioca Júlia Lopes de Almeida (1862-1934). Este escrito, recém-publicado na íntegra pela primeira vez, em revista acadêmica, constitui uma conferência da autora na qual ela expõe suas opiniões sobre o tema da arte de autoria feminina, tecendo uma série de críticas de cunho feminista à desigualdade entre os gêneros no espaço da criação artística. Em seu texto, a literata cita diversos nomes de artistas e intelectuais mulheres, de modo a sustentar seu argumento em defesa da potência criativa feminina e a

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Lemos, Fabiano. "Quando uma mulher menstruada se olha no espelho." Revista Estudos Políticos 15, no. 30 (2025): 181–95. https://doi.org/10.22409/rep.v15i30.66081.

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Resumo Através de uma análise do opúsculo Peri Enypnion [Sobre os sonhos], de Aristóteles, o artigo propõe uma leitura das representações biológicas da mulher e do feminino que, estendendo-se além do aristotelismo e penetrando a própria emergência da ciência moderna, se mostra como um exemplo da dimensão masculinista da epistemologia na história da filosofia. Palavras-chave: Aristóteles. epistemologia feminista. filosofia dos sonhos. Abstract By analyzing Aristotle's Peri Enypnion [On Dreams], the article puts forward a reading of the biological representations of women and the feminine which,

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Ignatova, Nina Yu. "CRITICAL POTENTIAL OF FEMINIST EPISTEMOLOGY." Вестник Пермского университета. Философия. Психология. Социология, no. 1 (2021): 20–30. http://dx.doi.org/10.17072/2078-7898/2021-1-20-30.

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The article explores the arguments in favor of feminist epistemology used in the works of L. Code, S. Harding, D. Haraway, J. Lloyd and other gender (radical) feminists. The sources of feminist epistemology are the naturalized epistemology and the thesis of underdetermination by W. Quine, the views of W. Sellars, Marxism, the strong program of sociology of knowledge, logical positivism. The features of feminist epistemology include many signature schemes, the tendency to use different schemes from suitable disciplines, rethinking of the concepts «knowledge» and «knower» for previously excluded

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SCHEMAN, NAOMI. "Symposium: Feminist Epistemology: FEMINIST EPISTEMOLOGY." Metaphilosophy 26, no. 3 (1995): 177–90. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00566.x.

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6

Tuana, Nancy. "The Radical Future of Feminist Empiricism." Hypatia 7, no. 1 (1992): 100–114. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00700.x.

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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.

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Das, Devaleena. "What Transnational Feminism Has Not Disrupted Yet." Meridians 22, no. 2 (2023): 240–66. http://dx.doi.org/10.1215/15366936-10637591.

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Abstract Examining the critical genealogy of transnational feminism, this essay proposes a feminist theoretical model called quilted epistemology derived from the Black feminist art of quilting. Aiming to strengthen transnational feminism, quilted epistemology intends to resolve some of the existing limitations of transnational feminism and embrace multiple and incompatible feminist knowledge positions from the Global South to the Global North.

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Mijic, Jelena. "Feminist epistemology: “Daughters of Quine”." Filozofija i drustvo 24, no. 3 (2013): 156–76. http://dx.doi.org/10.2298/fid1303156m.

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Feminist epistemology implies an approach to the theory of knowledge, which in its centre sets up feminist issues. The paper analyzes a recent course in the area dealing with feminist epistemology, namely feminist empiricism. Unlike other feminists engaged in epistemology, their goal is to keep the basic concepts of the analytic tradition, but considered in the light of feminist interests. Starting from Quine?s naturalized epistemology, feminist empiricists are introducing different concepts of knowledge and the nature of the knowers, creating a new perspective on the relationship of sociopoli

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Anderson, Elizabeth. "Feminist Epistemology: An Interpretation and a Defense." Hypatia 10, no. 3 (1995): 50–84. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00737.x.

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Feminist epistemology has often been understood as the study of feminine “ways of knowing.” But feminist epistemology is better understood as the branch of naturalized, social epistemology that studies the various influences of norms and conceptions of gender and gendered interests and experiences on the production of knowledge. This understanding avoids dubious claims about feminine cognitive differences and enables feminist research in various disciplines to pose deep internal critiques of mainstream research.

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KOERTGE, NORETTA. "FEMINIST EPISTEMOLOGY." Annals of the New York Academy of Sciences 775, no. 1 (1995): 413–19. http://dx.doi.org/10.1111/j.1749-6632.1996.tb23157.x.

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SCHEMAN, NAOMI. "Symposium: Feminist Epistemology: "FEMINIST EPISTEMOLOGY": REPLY TO ANTONY." Metaphilosophy 26, no. 3 (1995): 199–200. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00568.x.

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Richards, Janet Radcliffe. "Why Feminist Epistemology Isn't (And the Implications for Feminist Jurisprudence)." Legal Theory 1, no. 4 (1995): 365–400. http://dx.doi.org/10.1017/s1352325200000185.

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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 abou

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Grasswick, Heidi E., and Mark Owen Webb. "Feminist epistemology as social epistemology." Social Epistemology 16, no. 3 (2002): 185–96. http://dx.doi.org/10.1080/0269172022000025570.

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., Preeti. "'Dalit Feminist Theory: A Reader'." CASTE / A Global Journal on Social Exclusion 4, no. 1 (2023): 167–71. http://dx.doi.org/10.26812/caste.v4i1.468.

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This reader is a compilation of eighteen essays written by academics, feminists and scholar-activists from a Dalit Feminist Perspective. The editors Sunaina Arya and Aakash Singh Rathore, introduces the book by theorizing Dalit feminism underpinning its ontology and epistemology. Critiquing the academic discourse of feminism which predominantly questions gender inequality on a single axis as a fight against patriarchy, Arya and Rathore pose the important question, ‘Why Dalit Feminist Theory?’. Although the dialogue on Dalit Feminist standpoints started during the 1990s, the core of the book li

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Missaggia Vaccari, Rafaela, and Gisele Dalva Secco. "EPISTEMOLOGIA FEMINISTA - NAOMI SCHEMAN." Revista Ideação 1, no. 42 (2020): 30. http://dx.doi.org/10.13102/ideac.v1i42.5058.

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Este texto é uma tradução de “Feminist epistemology”, artigo de Naomi Scheman originalmente publicado em Metaphilosophy (v. 26, n.3, de julho de 1995) e republicado na coletânea Shifting Ground - Knowledge and Reality, Transgression and Trustworthiness (como parte da Studies in feminist philosophy, da Oxford University Press, 2011). No artigo, Scheman elucida de diferentes maneiras como “feminista” é um qualificativo legítimo para qualquer epistemologia que conceda relevância às experiências de mulheres como sujeitos de conhecimento, sem, no entanto, abrir espaço para relativismos. Ao argument

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Norman, Ishmael D., and Blandina M. Awiah-Norman. "Feminist identity crisis in Africa." International Journal of Arts and Humanities 5, no. 1 (2024): 216–26. http://dx.doi.org/10.25082/ijah.2024.01.003.

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Feminist movement in Africa lacks capable guardians to steer the development of feminine identity or theory, and to operationalize the feminist agenda. The apparent lack of a national or continental feminist theory has not helped to elevate the status of the majority of women beyond the patriarchal controls, particularly in the rural and peri-urban communities, despite improved social modernization. Africa’s feminist crisis involves the lack of leadership, ideological vacuity, absence of structure or movement, and the non-application of cultural; political; class; religious and tribal identiti

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Méndez, Susan C. "Reading Cristina García's The Agüero Sisters as Latina Feminist Philosophy." Hypatia 31, no. 2 (2016): 388–403. http://dx.doi.org/10.1111/hypa.12242.

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Through an analysis of the interconnections or lack thereof between gender and epistemology, I present Cristina García's The Agüero Sisters as a text of Latina feminist philosophy. First, I use the works of Linda Alcoff and Walter Mignolo to illustrate the political nature of epistemology and how women and people of color in particular are disenfranchised from such a political endeavor. Then I examine the connections among the concepts of origin, absence, inheritance, and knowledge‐construction in García's novel to further a critique of standard epistemology and point to an emphasis on reconne

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Carme, Adán Villamarín. "Conceptualizar a violencia contra as mulleres: Unha reflexión epistemolóxica pendente?" Quórum: Revista de Artes, Letras e Ciencias Sociais e Xurídicas 1, no. 2018 (2019): 7–26. https://doi.org/10.5281/zenodo.3726175.

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<strong>Abstract:</strong> Feminist epistemologies try to fundamentally contribute to an actual change in knowledge that involves ways to intervene in society from a women-centric perspective. In this sense, objectivity is far from being removed from the feminist agenda. Quite the opposite, feminist epistemologists are keen on showing how wrong it is to think of objectivity in terms of valuing neutrality. In this context, objectivity is subjected to a reconfiguration, introducing an ethical and political dimension to the debate. In the field of the eradication of violence against women, femini

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Ferguson, Ann. "Feminist Epistemology Revisited." Human Studies 23, no. 3 (2000): 325–32. http://dx.doi.org/10.1023/a:1005657315256.

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20

Ashton, Natalie Alana, and Robin McKenna. "SITUATING FEMINIST EPISTEMOLOGY." Episteme 17, no. 1 (2018): 28–47. http://dx.doi.org/10.1017/epi.2018.11.

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ABSTRACTFeminist epistemologies hold that differences in the social locations of inquirers make for epistemic differences, for instance, in the sorts of things that inquirers are justified in believing. In this paper we situate this core idea in feminist epistemologies with respect to debates about social constructivism. We address three questions. First, are feminist epistemologies committed to a form of social constructivism about knowledge? Second, to what extent are they incompatible with traditional epistemological thinking? Third, do the answers to these questions raise serious problems

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21

Schaefer, Donovan O. "Embodied Disbelief: Poststructural Feminist Atheism." Hypatia 29, no. 2 (2014): 371–87. http://dx.doi.org/10.1111/hypa.12039.

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“I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way to re‐explain Derrida's “I rightly pass,” and also to carry it forwar

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Rooney, Phyllis. "Feminist-Pragmatist Revisionings of Reason, Knowledge, and Philosophy." Hypatia 8, no. 2 (1993): 15–37. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00089.x.

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By tracing a specific development through the approaches of Peirce, James, and Dewey I present a view of (classical) pragmatist epistemology that invites comparison with recent work in feminist epistemology. Important dimensions of pragmatism and feminism emerge from this critical dialectical relationship between them. Pragmatist reflections on the role of reason and philosophy in a changing world encourage us to see that philosophy's most creative and most responsible future must also be a feminist one.

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J. Hird, Myra. "Att förstå avfall." Tidskrift för genusvetenskap 37, no. 1 (2022): 95–116. http://dx.doi.org/10.55870/tgv.v37i1.3154.

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Ten years after the publication of the special issue of Social Epistemology on feminist epistemology, this paper explores recent feminist interest in the inhuman. Feminist science studies, cultural studies, philosophy and environmental studies all build on the important work feminist epistemology has done to bring to the fore questions of feminist empiricism, situated knowledges and knowing as an intersubjective activity. Current research in feminist theory is expanding this epistemological horizon to consider the possibility of an inhuman epistemology. This paper explores these developments t

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Kruszelnicki, Wojciech. "Feminism, Feminist Anthropology, and Reflexive Anthropology." Tekstualia 1, no. 1 (2013): 217–28. http://dx.doi.org/10.5604/01.3001.0013.6144.

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The paper discusses the contribution of feminist anthropology to the theory and practice of what has recently been called “reﬂexive anthropology”. Contrary to James Clifford’s thesis that the feminist critique of social sciences has been of lesser signiﬁcance in the reﬂexive analysis of ethnographies, the article demonstrates that feminist anthropology – with its distinct epistemology, awareness of historicity or politics, and recognition of gender – has inﬂuenced signiﬁcantly the reﬂexivization of cultural anthropology.

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Motta, Sara C. "Decolonizing Our Feminist/ized Revolutions: Enfleshed Praxis from Southwest Colombia." Latin American Perspectives 48, no. 4 (2021): 124–42. http://dx.doi.org/10.1177/0094582x211020748.

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An initial mapping of the decolonial feminisms emergent in Buenaventura and Cali, Southwest Colombia, in the Afro-Colombian and indigenous political Escuela de Mariposas de Alas Nuevas and Círculo de Hombres, Cali, shows that they move within and beyond a politics and epistemology of representation in a return to the enfleshed as territories of transformatory wisdoms and the embrace of ancestrality and feminist spirituality. Un mapeo inicial de los feminismos decoloniales surgidos en Buenaventura y Cali, en el suroeste de Colombia, dentro de las agrupaciones políticas afrocolombianas e indígen

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Krishnaraj, Maithreyi. "Shirley Pendlebury, ‘Feminism, Epistemology and Education’." Indian Journal of Gender Studies 27, no. 3 (2020): 474–78. http://dx.doi.org/10.1177/0971521520939287.

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The following piece contains the reflections of Maithreyi Krishnaraj, a wellknown senior feminist scholar on ‘Feminism, Epistemology and Education’ by Shirley Pendlebury, in David Car( Ed.) Education, Knowledge and Truth (Routledge, 1998, pp. 174–188). Re-visiting it after twenty years, she feels that Pendlebury’s views still have relevance.

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Ring, Jennifer. "Toward a Feminist Epistemology." American Journal of Political Science 31, no. 4 (1987): 753. http://dx.doi.org/10.2307/2111223.

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Assiter, A. "Feminist epistemology and value." Feminist Theory 1, no. 3 (2000): 329–45. http://dx.doi.org/10.1177/14647000022229263.

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RICHARDS, JANET RADCLIFFE. "WHY FEMINIST EPISTEMOLOGY ISN'T." Annals of the New York Academy of Sciences 775, no. 1 (1995): 385–412. http://dx.doi.org/10.1111/j.1749-6632.1996.tb23156.x.

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Ernst, Waltraud. "In Connection: Feminist Epistemology for the Twenty-first Century." Transcultural Studies 12, no. 2 (2016): 267–87. http://dx.doi.org/10.1163/23751606-01202006.

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The paper offers a historical outline of the main positions and protagonists of feminist epistemology as a specific field in philosophy at the end of the twentieth century, in the context of a feminist critique of knowledge in academia in general as part of international feminist movements. The main question discussed is whether there is a specific feminist concept of philosophical and scientific knowledge. If so, what is its innovative aspect? What are the philosophical problems in arguing for feminist knowledge? Is there a specific insight or methodological approach? A further question is wh

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Hughes, Kate Pritchard. "Feminist pedagogy and feminist epistemology: an overview." International Journal of Lifelong Education 14, no. 3 (1995): 214–30. http://dx.doi.org/10.1080/0260137950140303.

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Aragon, Corwin. "Empowerment without Rights." Radical Philosophy Review 26, no. 1 (2023): 115–22. http://dx.doi.org/10.5840/radphilrev20232614.

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In Women’s Activism, Feminism, and Social Justice, Margaret McLaren develops and argues for a new theoretical framework, the feminist social justice approach, that can guide ongoing feminist transnational solidarity projects. I briefly map out the main lines of argumentation in McLaren’s book and highlight some of the valuable contributions these arguments make to the intersecting sub-fields of global ethics, global justice, development ethics, and feminist philosophy. I then note two critical thoughts on the book. First, I argue that McLaren’s concessions to rights discourse as a valuable too

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Davanger, Oda K. S. "Epistemology, Political Perils and the Ethnocentrism Problem in Feminism." Open Philosophy 5, no. 1 (2022): 551–69. http://dx.doi.org/10.1515/opphil-2022-0208.

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Abstract Nobody claims to be a proponent of white feminism, but according to the critique presented in this article, many in fact are. I argue that feminism that does not take multiple axes of oppression into account is bad in three ways: (1) it strategically undermines solidarity between women; (2) it risks inconsistency by advocating justice and equality for some women but not all; and (3) it impedes the ultimate function of feminism function by employing epistemological “master’s tools” that stand in antithesis to feminist emancipatory work. In investigating ethnocentrism in feminism, I dev

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Mendoza, Breny, and Daniela Paredes Grijalva. "The Epistemology of the South, Coloniality of Gender, and Latin American Feminism." Hypatia 37, no. 3 (2022): 510–22. http://dx.doi.org/10.1017/hyp.2022.26.

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AbstractThis article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use of gender in decolonial theory is an analysis of the soci

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McDermott, M. Joan. "On Moral Enterprises, Pragmatism, and Feminist Criminology." Crime & Delinquency 48, no. 2 (2002): 283–99. http://dx.doi.org/10.1177/0011128702048002006.

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This article affirms Richard Quinney's claim that criminology is a moral enterprise. The author examines the intersection of pragmatism and feminism and its links to feminist criminology (undoing the past and looking to the future, goal of liberation, epistemology and methods, and social responsibility). The article links these pragmatist-feminist themes to Richard Quinney's criminology.

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Pinnick, Cassandra L. "Veritistic epistemology and feminist epistemology: A-rational epistemics?" Social Epistemology 14, no. 4 (2000): 281–91. http://dx.doi.org/10.1080/713865190.

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Marcu, Angelica Laura. "Ethical counselling considerations for corporate managers regarding feminist epistemology." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 5, no. 13 (2025): 74–86. https://doi.org/10.59209/ircep.v5i13.104.

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Feminist epistemology is an alternative to traditional epistemic paradigms. It emphasizes the importance of considering diverse perspectives, particularly those marginalized within patriarchal systems, and critiques the limitations of a universal epistemology that often excludes women's experiences and contributions. We will argue that corporate knowledge should be impacted by feminist knowledge and that feminist epistemology is necessary for achieving gender equality in big private organizations for female leaders. The risk of having a hegemonic masculine epistemology overflowing from moral p

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Ignatova, Nina Yu. "«Kaleidoscope» of feminist epistemologies." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2022): 197–207. http://dx.doi.org/10.17072/2078-7898/2022-2-197-207.

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The paper explores the ideas of feminist epistemologies in the 21st century: skepticism about objectivity, intersectional approach, epistemic injustice, etc. The author investigates the concepts of a hermeneutic gap, gaslighting and meta-ignorance, and gives the implications of these terms in higher education. The term «feminist epistemologies» is used in the paper in the plural since the attempts of oppressed groups to return the value of their own experience cannot be manifested in the existence of the only one universal epistemology. Rethinking the concepts of «knowledge», «knowing» with re

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Kruks, Sonia. "Identity Politics and Dialectical Reason: Beyond an Epistemology of Provenance." Hypatia 10, no. 2 (1995): 1–22. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01366.x.

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Identity politics is important within feminism. However, it often presupposes an overly subjectivist theory of knowledge that I term an epistemology of provenance. I explore some works of feminist standpoint theory that begin to address the difficulties of such an epistemology. I then bring Sartre's account of knowledge in the Critique of Dialectical Reason to bear on these difficulties, arguing that his work offers tools for addressing them more adequately.

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Roth, Amanda. "Second-Personal Respect, the Experiential Aspect of Respect, and Feminist Philosophy." Hypatia 25, no. 2 (2010): 316–33. http://dx.doi.org/10.1111/j.1527-2001.2009.01079.x.

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I argue that Stephen Darwall's account of second-personal respect should be of special interest to feminists because it opens up space for the development of certain feminist resources. Specifically, Darwall's account leaves room for an experiential aspect of respect, and I suggest that abilities related to this aspect may vary along with social position. I then point out a potential parallel between the feminist critique of epistemology and a budding feminist critique of moral philosophy (specifically relating to respect).

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Zhaivoronok, D.V. "Anxiety, translation and the dream of a common language: on feminists' discussion of commercial sex." Sociology of Power, no. 1 (June 7, 2019): 33–59. https://doi.org/10.22394/2074-0492-2018-1-33-59.

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Debates about commercial sex occupy a prominent place on the agenda of both global and Russian-language feminist communities. Sex wars have a major impact on the organization and political imagination of the feminist movement. On the other hand, some sex workers and their representatives consider some feminists (neo-abolitionists) to be one of the biggest enemies in the struggle for their rights. Trying to understand this contradiction, the article raises issue on how neo-abolitionist discourse is designed and what political impact it produces. The author proceeds under the assumption that the

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Alvarado, Mariana. "pedagogías cuir y feminismos rapsódicos en/desde valeria flores." childhood & philosophy 15 (April 29, 2019): 1–15. http://dx.doi.org/10.12957/childphilo.2019.38630.

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A feminist premise encourages the (un)naming of “Where is here?” It is about the possibilities of “saying” that can radically disrupt the creation of a school, the journey of a research project, or the paths of militancy. This article demonstrates the ways in which “ascribing” or “stating” are linked to ways of “making audible and visible” as an individual or collective political position, inside/outside the school. These lines of flight travel with the nomadic epistemology of val flores: the limited and specific location of a situated, precarious, itinerant knowledge, which deploys an anti-no

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Schultz, Bart. "Sidgwick's Feminism." Utilitas 12, no. 3 (2000): 379–401. http://dx.doi.org/10.1017/s0953820800002958.

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Henry Sidgwick shared many of the feminist concerns of John Stuart Mill and was an active reformer in the cause of higher education for women, but his feminism has never received the attention it deserves and he has in recent times been criticized for promulgating a masculinist epistemology. This essay is a prolegomenon to a comprehensive account of Sidgwick's feminism, briefly setting out various elements of his views on epistemology, equality, gender, and sexuality in order to provide some initial sense of how he carried on and developed the Millian project.

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44

Baber, Harriet. "The Market for Feminist Epistemology." Monist 77, no. 4 (1994): 403–23. http://dx.doi.org/10.5840/monist199477426.

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45

Longino, Helen E. "In Search Of Feminist Epistemology." Monist 77, no. 4 (1994): 472–85. http://dx.doi.org/10.5840/monist199477428.

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46

Crunkleton, Martha A. "Polanyi, Feminist Issues And Epistemology." Tradition and Discovery: The Polanyi Society Periodical 15, no. 2 (1987): 5–11. http://dx.doi.org/10.5840/traddisc1987/19891525.

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47

Kozachenko, Nadiia. "CRITICAL THINKING AND FEMINIST EPISTEMOLOGY." Visnyk of the Lviv University, no. 38 (2021): 50–56. http://dx.doi.org/10.30970/pps.2021.38.6.

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48

Szapuová, Mariana. "Quinean inspiration in feminist epistemology." Filosofický časopis 69, Special issue 3 (2021): 28–43. http://dx.doi.org/10.46854/fc.2021.3s28.

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49

Lichtenstein, Ben Yamin M. "Feminist Epistemology: A Thematic Review." Thesis Eleven 21, no. 1 (1988): 140–51. http://dx.doi.org/10.1177/072551368802100110.

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50

Duran, Jane. "Feminist Epistemology and Social Epistemics." Social Epistemology 17, no. 1 (2003): 45–54. http://dx.doi.org/10.1080/0269112032000114822.

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