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1985- A Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s
underlines two main arguments: “first, the production of universal, totalizing theory is a major mistake that misses most of reality[…] second, taking responsibility for the social relations of science and technology means refusing an anti-science metaphysics, a demonology of technology, and so means embracing the skillful task of reconstructing the boundaries of daily life, in partial connection with others, in communication with all of our parts.” -
1986- The Science Question in Feminism
The essay identifies the metaphor that gives shape to the traditional feminist critique as a polarization. At one end lies those who would assert that science is a rhetorical practice and, as such, all "science is a contestable text and a power field".[41] At the other are those interested in a feminist version of objectivity, a position Haraway describes as a "feminist empiricism".[42] -
1990- Primate Visions: Gender, Race, and Nature in the World of Modern Science
asserted that there is a tendency to masculinize the stories about "reproductive competition and sex between aggressive males and receptive females [that] facilitate some and preclude other types of conclusions".[44] -
1991- Reinvention of Nature
Haraway uses the cyborg metaphor to explain how fundamental contradictions in feminist theory and identity should be conjoined, rather than resolved, similar to the fusion of machine and organism in cyborgs.[3][38][39] The manifesto is also an important feminist critique of capitalism by revealing how men have exploited women's reproduction labor, providing a barrier for women to reach full equality in the labor market.[40]