Subjective perceptions and the relations between humans are also part of reality.
Of course.
A more charitable phrasing: you view feminism as more concerned with instrumental rationality than with epistemic rationality.
I don't think this is correct, though. My experience has been that in discussions with feminists who critique rationality (FWCR for short),* we have deep disagreements not on the importance of epistemology, but the process and goal of epistemology. If something is correct but hurtful, for example, I might call it true because it is correct while a FWCR would call it false because it is hurtful. (One can find ample examples of this in the arguments for egalitarianism in measurement of socially relevant variables.)
One could argue that they're making the instrumentally rational decision to spread a lie in order to accomplish some goal, or that it's instrumentally rational to engage in coalition politics which involves truth-bending, but this isn't a patrissimo saying "you guys should go out an accomplish things," but a "truth wasn't important anyway."
*I am trying to avoid painting feminism with a broad brush, as not all feminists critique rationality, and it is the anti-rationals in particular on which I want to focus.
I've never seen this sort of claim, and thought you were talking about, for example, discouraging research on sex differences because people are likely to overinterpret the observations and cause harm as a result. Can you link to an example of the sort of argument you are discussing?
This would count toward my major, and if I weren't going to take it, the likely replacement would be a course in experimental/"folk" philosophy. But I'd also like to hear your thoughts on the virtues of academic rationality courses in general.
(The main counterargument, I'd imagine, is that the Sequences cover most of the same material in a more fluid and comprehensible fashion.)
Here is the syllabus: http://www.yale.edu/darwall/PHIL+333+Syllabus.pdf
Other information: I sampled one lecture for the course last year. It was a noncommital discussion of Newcomb's problem, which I found somewhat interesting despite having read most of the LW material on the subject.
When I asked what Omega would do if we activated a random number generator with a 50.01% chance of one-boxing us, the professors didn't dismiss the question as irrelevant, but they also didn't offer any particular answer.
I help run a rationality meetup at Yale, and this seems like a good place to meet interested students. On the other hand, I could just as easily leave flyers around before the class begins.
Related question: Could someone quickly sum up what might be meant by the "feminist critique" of rationality, as would be discussed in the course? I've read a few abstracts, but I'm still not sure I know the most important points of these critiques.