In chapter ten of her text Whose Science Whose Knowledge, Sandra Harding introduces the standpoint of a distinct lesbian epistemology. Her objective is to acknowledge a perspective that will recognize the viewpoint of all women and not just heterosexual women that are seen by the androcentric stipulations as essential or typical. Harding's valuable argument begins with the conceptualization of "what is a lesbian"(Harding, 250): if that is definable in any such terms at all. Harding then adds to her idea of a lesbian epistemology by examining lesbian contributions to feminist thought and scientific advantages.

Interestingly, Harding's analysis begins with the idea that there is not a clear definable trait that can be agreed on in defining the term lesbian. Lesbianism, according to the dominant ideology, insinuates that a woman must have sex with another woman to be categorized as such. Nonetheless what evidence is there to establish that a sexual relation exists? A male centered viewpoint would insist that this is the case, nevertheless, Harding allows the categorization of lesbian to be defined by those women who chose to use the term themselves "...privileging an autonomy for

The final ideal in Harding's argument for a lesbian epistemology is formed in the " . . . analogous arguments about the scientific advantages to be gained . . ." (264) by our society in relation to a different perspective of knowledge and thought. First, Harding suggests there would be a less partial and distorted understanding of social relations as the lesbian perspective has been ". . . devalued and neglected as origin points. . ." (264) and a new source for information. Second, lesbianism asks how and why the control of female sexuality can contribute to a racism, capitalism and male dominance. Third, this perspective can ". . . reveal the caring and valuing of women, the prioritizing of their welfare. . ." (Harding, 265). Finally, the lesbian perspective "permits various cultural 'irrationalities' to emerge. . . [such as the] . . . 'normal' female dependency and so-called male 'autonomy'. . ." (265).

lesbians to name themselves and their worlds as they wish . . ." (Harding, 252). However, Harding points out that Adrienne Rich thinks instead that " . . . one should think of a 'lesbian continuum' . . . all women who have engaged in resistance against compulsory heterosexuality, whether or not they have actually had sexual relations with another woman." (Harding, 250).

Likewise, Harding examines how lesbian epistemology contributes to ideas of women's sexual oppression and how gyneophobia contributes to racism. Women's sexual oppression has its roots deeply embedded in history beginning with Aristotle's views of the inferiority of women because of their lack of semen, to common conceptualizations of the " . . . perversions. . . [and] . . . animal like" (Harding, 262) nature of deviant or 'unnatural' sexual ch

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