By Lynda Lange (auth.), Sandra Harding, Merrill B. Hintikka (eds.)
During the decade, feminist study has tried so as to add understandings of girls and their social actions to what all of us inspiration we knew approximately nature and social existence. even if, from the very starting of this undertaking, it has in rigidity with a few ofthe such a lot basic insightsof the second one Women's flow. only in the near past has the character ofthis stress turn into transparent. in the theories, recommendations, equipment and targets of inquiry we inherited from the dominant discourses now we have generated a powerful selection of "facts" approximately girls and their lives, cross-culturally and traditionally - and we will be able to produce many, many extra. yet those don't, and can't, upload as much as greater than a partial and distorted figuring out of the styles of women's lives. we can't comprehend ladies and their lives through including evidence approximately them to our bodies of information which take males, their lives, and their ideals because the human norm. in addition, it's now obtrusive that if women's livescannot be understood in the inherited inquiry frameworks, than neither can men's lives. The makes an attempt so as to add understandings of ladies to our wisdom of nature and social lifestyles have ended in the conclusion that there's invaluable little trustworthy wisdom to which so as to add them. A extra primary undertaking now confronts us. Wemust root out sexist distortions and perversions in epistemology, metaphysics, method and the philos ophy of technology - within the "hard middle" of summary reasoning notion such a lot proof against inftltration by way of social values.
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Additional resources for Discovering Reality: Feminist Perspectives on Epistemology, Metaphysics, Methodology, and Philosophy of Science
These tortured ideas are the basis of the notion that Aristotle is not really a sexist, and that he meant only that "the female" (in the neuter, of course) was not a bearer of the highest form of rationality, and not necessarily that actual females (in the female) were such. Whatever this may mean, it's supposed to be a good thing for women . But if this were the case, why does Aristotle go ahead and conclude that women are in fact inferior, and ought to have an inferior position in society ? Perhap s it is only "the female" or "the female principle" he meant to exclude from political life.
Scientists necessarily bring distorting metaphysical commitments from their class and sex-dominating roles in social life, and these are reinforced in the social arrangements within science. Since the social arrangements of the scientific enterprise as well as of the larger society are considered outside the legitimate domain of scientific criticism, these metaphysical commitments systematically escape critical scientific examination, and thus pass through the scienific process to distort our understandings of nature and ourselves.
Given this scheme, it would be an act of positive virtue for a man to attempt to dominate a woman and compel her to be obedient to him. Conversely, a man who treated a woman as an equal would be acting in a shameful manner. The best support for the relevance of the biology to the ethics and politics comes from Aristotle himself. In the Eudemian Ethics he writes: . . we should not think even in political philosophy that the sort of consideration which not only makes the nature of the thing evident but also its cause is superfluous, for such consideration is in every enquiry the truly philosophic method.