Read the following passage and answer the questions that follow each passage. Your answer to these questions should be based on passage only.
Passage
The search for some kind of position-independent understanding of the world is central to the ethical illumination that may be sought in a non-relational approach. When Mary Wollstonecraft pilloried Edmund Burke for his support of the American Revolution without taking any interest in the status of the slaves, as if the freedom that he supported for white American people need not apply to its black slaves, Wollstonecraft was arguing for a Universalist perspective that would overcome positional prejudice and sectional favoritism. The point there is not positional comprehension, but some kind of a trans-positional understanding.
Even when a position-independent view is appropriate for an epistemological, ethical or political assessment, the reality of position dependence of observations may have to be taken into account in explaining the difficulty of achieving a positionally unbiased comprehension. The hold of positional perspectives can have an important role in making it hard for people to transcend their positionally limited visions. For example, in a society that has a long-established tradition of relegating women to a subordinate position, the cultural norm of focusing on some alleged features of women’s supposed inferiority may be so strong that it may require considerable independence of mind to interpret those features differently. If there are, for instance, very few women scientists in a society that does not encourage women to study science, the observed feature of paucity of successful women scientists may itself serve as a barrier to understanding that women may be really just as good at science, and that even with the same native talents and aptitudes to pursue the subject, women may rarely excel in science precisely because of a lack of opportunity or encouragement to undertake the appropriate education.
The observation that there are few women scientists in a particular society may not be at all mistaken, even when the conclusion that women are no good at science – when drawn from that positional observation – would be entirely erroneous. Observations from other societies where women have more opportunities could confirm that women have the ability to do just as well as men in the pursuit of science, given the necessary opportunities and facilities.
When the confines of local beliefs are strong and difficult to overcome, there can be a steadfast refusal to see that a real inequity is involved in the way women are treated in their own society, and many women are themselves led to a belief about women’s alleged intellectual inferiority based on the supposed ‘evidence of the eyes’, drawing on a faulty reading of local observations within a stratified society. In explaining the protest-free tolerance of social asymmetry and discrimination that can be seen in many traditionalist societies, the idea of positional objectivity has something of a scientific contribution to make, in giving us an insight into the genesis of an illegitimate application of positional comprehension (when the need is for a trans positional understanding).
The important notion of ‘objective illusion’, used in Marxian philosophy, can also be helpfully interpreted in terms of positional objectivity. An objective illusion, thus interpreted, is a positionally objective belief that is, in fact, mistaken in terms of trans-positional scrutiny. The concept of an objective illusion invokes both the idea of positionally objective belief, and the trans-positional diagnosis that this belief is, in fact, mistaken.
Which of the following could not take the place of the words “Universalist Perspective”?