[9] In 2021, Haraway received the Nuevo León Alfonso Reyes Prize for imagining new horizons for the fusion of science, humanities, biology, and philosophy.

[14] After college, Haraway moved to Paris and studied evolutionary philosophy and theology at the Fondation Teilhard de Chardin on a Fulbright scholarship.

[18] Haraway's most famous essay was published in 1985: "A Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s"[19] and was characterized as "an effort to build an ironic political myth faithful to feminism, socialism, and materialism".In Haraway's thesis, "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective" (1988), she means to expose the myth of scientific objectivity.

[20] Haraway's ideas in "Situated Knowledges" were heavily influenced by conversations with Nancy Hartsock and other feminist philosophers and activists.

Haraway is an American professor emerita in the history of consciousness and feminist studies departments at the University of California, Santa Cruz, United States.

Although most of Haraway's earlier work was focused on emphasizing the masculine bias in scientific culture, she has also contributed greatly to the feminist narratives of the twentieth century.

For Haraway, the Manifesto offered a response to the rising conservatism during the 1980s in the United States at a critical juncture at which feminists, to have any real-world significance, had to acknowledge their situatedness within what she terms the "informatics of domination.

"[26][27] Women were no longer on the outside along a hierarchy of privileged binaries but rather deeply imbued, exploited by and complicit within networked hegemony, and had to form their politics as such.

She 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".

Drawing on examples of Western narratives and ideologies of gender, race and class, Haraway questioned the most fundamental constructions of scientific human nature stories based on primates.

In Primate Visions, she wrote: My hope has been that the always oblique and sometimes perverse focusing would facilitate revisions of fundamental, persistent western narratives about difference, especially racial and sexual difference; about reproduction, especially in terms of the multiplicities of generators and offspring; and about survival, especially about survival imagined in the boundary conditions of both the origins and ends of history, as told within western traditions of that complex genre.

[34] Haraway presents an alternative perspective to the accepted ideologies that continue to shape the way scientific human nature stories are created.

In Staying with the Trouble, she defines speculative fabulation as "a mode of attention, theory of history, and a practice of worlding," and she finds it an integral part of scholarly writing and everyday life.

[38] In Haraway's work she addresses a feminist speculative fabulation and its focusing on making kin instead of babies to ensure the good childhood of all children while controlling the population.

[39] Haraway argues that humans ‘companion’ relationship with dogs can show us the importance of recognizing differences and ‘how to engage with significant otherness'.