  With much of their work drawing attention to the perspectival nature of knowing and community-specific elements of knowing, feminist social epistemologists also need to articulate how we are to distinguish between better and worse knowing, or how we are able to identify objective knowledge. In a 1988 article, Donna Haraway first introduced the term situated knowledges to feminist epistemology, as a way of expressing a form of objectivity that takes seriously the social construction of knowledge and the perspectival nature of knowledge demonstrated by feminists. By invoking situated knowledges, Haraway suggests that all knowledge is local and limited, denying the possibility of the impartial view-from-nowhere that has often been associated with the perspective of objective knowledge. What Haraway suggests instead is an embodied objectivity (recognizing our material locations) that consists in partial connection across perspectives or locations: given the limited and perspectival nature of all knowing, the most we can hope for is forms of knowledge that are objective in the sense that they are translatable across particular subjective locations. For Haraway, it is through building political solidarities and engaging in epistemic conversations across our positionings that we come to agreement on how to know certain aspects of the world, but these agreements will never completely erase the differences in our perspectives. Other feminist social epistemologists offer different analyses of how to attain such partial connection.