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This paper presents the tensions between the political intentions of feminism and the need for constituting a feminist epistemology through which would endorse the merits of feminist knowledge. Possible solution to this issue is Helen Longino's concept of local epistemology.Keywords: FEMINISM, FEMINIST EPISTEMOLOGY, LOCAL EPISTEMOLOGY, SITUATEDNESS

This article discusses and develops some recent debates in feminist epistemology, by outlining the concept of an 'emancipatory value'. It outlines the optimum conditions that a 'community' of knowers must satisfy in order that its members have the best chance of producing knowledge claims. The article thus covers general ground in epistemology. The article also argues that one of the conditions that any 'emancipatory community' must satisfy is that its underlying values should not oppress women. It is related to feminist debates, therefore, in two ways: first, it develops its arguments by drawing on those debates; and second, after developing the general concepts of emancipatory value and epistemic community, it argues that feminist values are one set of emancipatory values to which an epistemic community should pay regard.

The concepts of objectivity & subjectivity are explored from a feminist perspective. Contemporary feminist theory that identifies all objectivity with a M point of view is criticized & the possibility of dialectics as a methodology that "saves" objectivity without the traditional empirical pitfalls is explored. Contemporary feminist efforts to collapse the border between subjectivity & objectivity are addressed, ie, to dismiss objectivity altogether, or to create a universe with "soft" borders. Focusing on Catherine MacKinnon's work (see SA 32:1/84N6443), dialectics is postulated as an alternative empiricist objectivity & feminist theorists who do deal with dialectical method are considered. The structure of Hegelian dialectics is described & compared with Anglo-American empiricism. The feminist potential of the structure, as distinct from the substance, of Marxian dialectics is also discussed. 23 References. HA

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
sociopolitical values and scientific research. The feminist empiricist?s
advantage over feminist epistemology approaches outside the analytical
framework is precisely in accepting the naturalistic and empiricist approach
to gender biases. The aim is to evaluate how successful they are in achieving
their ideas, and whether such an approach is acceptable.

Using the recent literature in which feminist theorists develop an emerging feminist epistemology, a series of seven themes are explored that provide a new understanding of the world & a new definition of understanding, itself. (1) Dynamic objectivity, in which subjective experience is used toward developing a more effective objectivity, replaces the futile quest for "pure" objectivity. (2) A new materialism posits personal experience as the basis of all knowledge. (3) Science is seen in its historical context. (4) The reflexive nature of feminist inquiry is implied by its commitment to uncover theoretical background beliefs. (5) The human sciences replace physics as the paradigmatic model for all science. (6) Nature is treated as dynamic & complex, rather than as an object of manipulation & control. (7) A feminist successor science produces widely accessible knowledge that is intended to be emancipatory. A. Waters

This book outlines a compelling new agenda for feminist theories of identity and social relations. Using Lacanian psychoanalysis with feminist epistemology, the author sets out a groundbreaking psychoanalytic social theory. Campbell's work offers answers to the important contemporary question of how feminism can change the formation of gendered subjectivities and social relations. Drawing on the work of third wave feminists, the book shows how feminism can provide new political models of knowing and disrupt foundational ideas of sexual identity.Kirsten Campbell engages the reader with an original intepretation of Lacanian psychoanalysis and offers a compelling argument for a fresh commitment to the politics of feminism. Jacques Lacan and Feminist Epistemology will be essential reading for anyone with interests in gender studies, cultural studies, psychoanalytic studies or social and political theory

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 or non-included groups of women, people with disabilities, representatives of different races, sexual minorities. Another feature is that «Feminine» experience and voice, viewed from an essentialist or non-essentialist approach, are considered the grounds for the position of «knower». The article examines the critical remarks made by feminists against the assumptions of traditional epistemology: universal human nature, «a view from nowhere», pureimpersonal reason, the assumption of «Robinsonade». Attention to subjectivity, values and selfish interests in the production of knowledge should be considered a merit of feminist epistemology. However, L. Laudan has already shown that no one, including representatives of feminist epistemology, have demonstrated the plausibility, let alone the veracity of judgements that justify any number of possible interpretations of the knowledge gained. The paper shows that feminist epistemology cannot avoid the well-known vicissitudes of epistemological relativism. However, feminist epistemology deserves the attention of philosophers because it is part of a broader relativist turn in social sciences and the humanities that seeks to extend its criticism to scientific knowledge.

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.