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  1. Elizabeth Abel (1993). Black Writing, White Reading: Race and the Politics of Feminist Interpretation. Critical Inquiry 19 (3):470-498.
  2. Tracy Adams (2010). Rosalind Brown-Grant, French Romance of the Later Middle Ages: Gender, Morality, and Desire. Oxford and New York: Oxford University Press, 2008. Pp. Xi, 254 Plus Black-and-White Frontispiece. $110. [REVIEW] Speculum 85 (3):649-651.
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  3. Janet Afary (2005). Foucault and the Iranian Revolution: Gender and the Seductions of Islamism. University of Chicago Press.
    In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for Corriere della Sera and le Nouvel Observateur . During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. Foucault and the Iranian Revolution is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in (...)
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  4. Alia Al-Saji (2010). The Racialization of Muslim Veils: A Philosophical Analysis. Philosophy and Social Criticism 36 (8):875-902.
    This article goes behind stereotypes of Muslim veiling to ask after the representational structure underlying these images. I examine the public debate leading to the 2004 French law banning conspicuous religious signs in schools and French colonial attitudes to veiling in Algeria, in conjunction with discourses on the veil that have arisen in other western contexts. My argument is that western perceptions and representations of veiled Muslim women are not simply about Muslim women themselves. Rather than representing Muslim women, these (...)
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  5. Terry K. Aladjem (1991). The Philosopher's Prism: Foucault, Feminism, and Critique. Political Theory 19 (2):277-291.
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  6. Lilli Alanen & Charlotte Witt (eds.) (2004). Feminist Reflections on the History of Philosophy. Kluwer Academic Publishers.
    Feminist work in the history of philosophy has come of age as an innovative field in the history of philosophy. This volume marks that accomplishment with original essays by leading feminist scholars who ask basic questions: What is distinctive of feminist work in the history of philosophy? Is there a method that is distinctive of feminist historical work? How can women philosophers be meaningfully included in the history of the discipline? Who counts as a philosopher? This collection is a unique (...)
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  7. Linda Alcoff (2000). Introduction to the Symposium on Maria Pia Lara's Moral Textures: Feminist Narratives in the Public Sphere. Hypatia 15 (3):161-162.
  8. Linda Alcoff (1996). Dangerous Pleasures: Foucault and the Politics of Pedophilia. In Susan Hekman (ed.), Feminist Interpretations of Foucault. Pennsylvania State Press
    This paper develops a critique of Foucault's treatment of child sexual abuse in relation to his theory of the relationship between discourse and experience.
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  9. Linda Martían Alcoff (2004). Schutte's Nietzschean Postcolonial Politics. Hypatia 19 (3):144-156.
  10. Linda Martin Alcoff (2000). “Merleau-Ponty and Feminist Theory on Experience.”. In Fred Evans Leonard Lawlor (ed.), Chiasm, Merleau-Ponty's Notion of Flesh.
  11. Linda Martin Alcoff (2000). Introduction to the Symposium on María Pía Lara's Moral Textures: Feminist Narratives in the Public Sphere. Hypatia 15 (3):161-162.
  12. Anna Alexander (1998). Sexuality and Narcotic Desire. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 2 (2):123-137.
    lf addiction is the disease of the epoch, women are its greatest victims. Not only are they the population most affected by this “disease,” the campaigns and treatments designed to treat women’s addictions are both ineffective and (worse) demonstrably sexist, racist, and misogynist (Greaves, 1996). This paper situates the hermeneutics of (the disease of) addiction and the analysis of appropriate treatments for this “disease” within the broader social and historical contexts that shape gendered paradigms of health and the “healthy free (...)
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  13. Amy Allen (2015). Emancipation Without Utopia: Subjection, Modernity, and the Normative Claims of Feminist Critical Theory. Hypatia 30 (3):513-529.
    Feminist theory needs both explanatory-diagnostic and anticipatory-utopian moments in order to be truly critical and truly feminist. However, the explanatory-diagnostic task of analyzing the workings of gendered power relations in all of their depth and complexity seems to undercut the very possibility of emancipation on which the anticipatory-utopian task relies. In this paper, I take this looming paradox as an invitation to rethink our understanding of emancipation and its relation to the anticipatory-utopian dimensions of critique, asking what conception of emancipation (...)
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  14. Amy Allen (2013). Feminism, Foucault, and the Critique of Reason: Re-Reading the History of Madness. Foucault Studies 16:15-31.
    This paper situates Lynne Huffer’s recent queer-feminist Foucaultian critique of reason within the context of earlier feminist debates about reason and critically assesses Huffer’s work from the point of view of its faithfulness to Foucault’s work and its implications for feminism. I argue that Huffer’s characterization of Enlightenment reason as despotic not only departs from Foucault’s account of the relationship between power and reason, it also leaves her stuck in the same double binds that plagued earlier feminist critiques of reason. (...)
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  15. Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):156-172.
    In this paper, I examine Iris Marion Young's conception of power, arguing that it is incomplete in at least two ways. First, Young tends to equate the term power with the narrower notions of ‘oppression’ and ‘domination.’ Thus, Young lacks a satisfactory analysis of individual and collective empowerment. Second, as Young herself admits, it is not obvious that her analysis of power can be useful in the context of thinking about transnational justice. I conclude by considering one way in which (...)
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  16. Amy Allen (2007). The Politics of Our Selves: Power, Autonomy, and Gender in Contemporary Critical Theory. Columbia University Press.
    Introduction : the politics of our selves -- Foucault, subjectivity, and the enlightenment : a critical reappraisal -- The impurity of practical reason : power and autonomy in Foucault -- Dependency, subordination, and recognition : Butler on subjection -- Empowering the lifeworld? autonomy and power in Habermas -- Contextualizing critical theory -- Engendering critical theory.
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  17. Amy Allen (1999). The Power of Feminist Theory: Domination, Resistance, Solidarity. Westview Press.
    Power is clearly a crucial concept for feminist theory. Insofar as feminists are interested in analyzing power, it is because they have an interest in understanding, critiquing, and ultimately challenging the multiple array of unjust power relations affecting women in contemporary Western societies, including sexism, racism, heterosexism, and class oppression.In The Power of Feminist Theory, Amy Allen diagnoses the inadequacies of previous feminist conceptions of power, and draws on the work of a diverse group of theorists of power, including Michel (...)
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  18. Anita L. Allen, Undressing Difference: The Hijab in the West.
    On March 15, 2006, French President Jacques Chirac signed into law an amendment to his country's education statute, banning the wearing of conspicuous signs of religious affiliation in public schools. Prohibited items included a large cross, a veil, or skullcap. The ban was expressly introduced by lawmakers as an application of the principle of government neutrality, du principe de laïcité. Opponents of the law viewed it primarily as an intolerant assault against the hijab, a head and neck wrap worn by (...)
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  19. Ann Taylor Allen (1987). The Genealogy of German Feminism. History of European Ideas 8 (4-5):615-619.
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  20. Barry Allen (1999). Feminist Interpretations of Michel Foucault Susan J. Hekman, Editor University Park, PA: Pennsylvania State University Press, 1996, Ix + 320 Pp. [REVIEW] Dialogue 38 (01):221-.
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  21. Barry Allen (1999). Feminist Interpretations of Michel Foucault. Dialogue 38 (1):221-222.
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  22. Jeffner Allen & Luce Irigaray (1988). Lesbian Philosophy: Explorations. Hypatia 3 (2):172-174.
  23. Gill Allwood (1998). French Feminisms: Gender and Violence in Contemporary Theory. Ucl Press.
    This title available in eBook format. Click here for more information . Visit our eBookstore at: www.ebookstore.tandf.co.uk.
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  24. Meryl Altman (2007). Beauvoir, Hegel, War. Hypatia 22 (3):66-91.
  25. Celia Amorós, Ana Uriarte & Linda López Mcalister (1994). Cartesianism and Feminism. What Reason Has Forgotten; Reasons for Forgetting. Hypatia 9 (1):147-163.
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  26. Sonya Andermahr (1997). A Glossary of Feminist Theory. Distributed Exclusively in the Usa by St. Martin's Press.
    This glossary is both an introduction to the key words of feminist critical theories and a guide to their origins. Acknowledging the variety of contemporary feminist theories, the glossary includes entries on black, post-colonial, Italian, and French feminisms, and draws on a wide range of fields including semiotics, psychoanalysis, structuralism, poststructuralism, and deconstruction.
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  27. Anthony Appiah & Henry Louis Gates (eds.) (1995). Identities. University of Chicago Press.
    The study of identity crosses all disciplinary borders to address such issues as the multiple interactions of race, class, and gender in feminist, lesbian, and gay studies, postcolonialism and globalization, and the interrelation of nationalism and ethnicity in ethnic and area studies. Identities will help disrupt the cliche-ridden discourse of identity by exploring the formation of identities and problem of subjectivity. Leading scholars in literary criticism, anthropology, sociology, and philosophy explore such topics as "Gypsies" in the Western imagination, the mobilization (...)
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  28. Márcia Arán (2003). Lacan e o feminino: algumas considerações críticas. Natureza Humana 5 (2):293-327.
    Este artigo tem como objetivo analisar a contribuição lacaniana ao debate em torno da questão do feminino na psicanálise. Para isso discutem-se as teses sobre a Coisa e o objeto a para compreendermos melhor como esses conceitos, articulados à noção de sujeito do inconsciente, constituem a fórmula da "não relação sexual", onde se esboça a idéia da mulher como "não toda na função fálica", assim como a elaboração sobre "o gozo a-mais". Partimos de uma questão: Lacan confere de fato ao (...)
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  29. Ellen Armour (2010). Blinding Me with (Queer) Science: Religion, Sexuality, and (Post?) Modernity. [REVIEW] International Journal for Philosophy of Religion 68 (1):107-119.
    This essay brings to bear insights from continental philosophers Michel Foucault and Judith Butler on the science of (homo)sexuality and, more importantly, the desire to use such science to resolve contemporary conflicts over homosexuality’s acceptability. So-called queer science remains deeply beholden to modern notions of sex, gender, and sexuality, the author argues, a schematic that its premodern (Christian) roots further denaturalize. The philosophical insights drawn from this analysis are then applied to the controversy over homosexuality within global Christianity that often (...)
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  30. Ellen T. Armour (1997). Questions of Proximity: “Woman's Place” in Derrick and Irigaray. Hypatia 12 (1):63-78.
    This article reconsiders the issue of Luce Irigaray's proximity to Jacques Derrida on the question of woman. I use Derrida's reading of Nietzsche in Spurs: Nietzsche's Styles (1979) and Irigaray's reading of Heidegger in L'Oubli de l'air (1983) to argue that reading them as supplements to one another is more accurate and more productive for feminism than separating one from the other. I conclude by laying out the benefits for feminism that such a reading would offer.
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  31. Aurelia Armstrong (2003). Foucault and Feminism. Internet Encyclopedia of Philosophy.
  32. Alison Assiter (1995). Enlightened Women: Modernist Feminism in a Postmodern Age. Routledge.
    This is a bold and controversial feminist, philosophical critique of postmodernism. While providing a brief and accessible introduction to postmodernist feminist thought, Enlightened Women is also a unique defence of realism and enlightenment philosophy. The first half of the book covers an analysis of some of the most influential postmodernist theorists, such as Luce Irigaray and Judith Butler. In the second half Alison Assiter advocates a return to modernism in feminism. She argues, against the current orthodoxy, that there can be (...)
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  33. Lorraine Attreed (2009). Katherine. L. French, The Good Women of the Parish: Gender and Religion After the Black Death. Philadelphia: University of Pennsylvania Press, 2008. Pp. Xi, 337; Black-and-White Figures, Tables, and Maps. $69.95. [REVIEW] Speculum 84 (2):430-431.
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  34. Mieke Bal (1990). Death and Dissymmetry: The Politics of Coherence in the Book of Judges. Hypatia 5 (3):169-171.
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  35. Kelly H. Ball (2013). "More or Less Raped": Foucault, Causality, and Feminist Critiques of Sexual Violence. Philosophia 3 (1):14.
  36. Colette Jane Balmain, Genre, Gender, Giallo: The Disturbed Dreams of Dario Argento.
    This thesis presents an examination of the giallo films of Dario Argento from his directorial debut The Bird with the Crystal Plumage to The Stendhal Syndrome'. In opposition to the dominant psychoanalytical approaches to the horror film generally and Argento's giallo specifically, this thesis argues that the giallo, both textually and meta-textually, actively resists oedipalisation. Taking up from Deleuze's contention in Cinema 1: The Movement Image that the cinematic-image can be consider the equivalent to a philosophical concept, I suggest that (...)
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  37. Marina Paola Banchetti-Robino (2000). F.J.J. Buytendijk on Woman: A Phenomenological Critique. In Linda Fisher & Lester Embree (eds.), Feminist Phenomenology. Kluwer Academic Publishers
  38. Celia T. Bardwell-Jones (2008). Border Communities and Royce: The Problem of Translation and Reinterpreting Feminist Empiricism. Journal of Speculative Philosophy 22 (1):pp. 12-23.
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  39. Victoria Barker (1997). Definition and the Question of “Woman”. Hypatia 12 (2):185-215.
  40. Hazel E. Barnes (2000). Philosophy and Gender: A First-Person View. In Dorothea Olkowski (ed.), Resistance, Flight, Creation: Feminist Enactments of French Philosophy. Cornell University Press 25--39.
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  41. Elaine Hoffman Baruch (1996). She Speaks/He Listens: Women on the French Analyst's Couch. Routledge.
    Although much attention has been given to Jacques Lacan in his rereading of Freud and to French women analysts in their deconstruction of traditional psychoanalysis, little has been available in the US on contemporary male French analysts and their treatment of women. She Speaks/He Listens illustrates the range of thought among some well-known French male psychoanalysts today--from Lacanians to anti-Lacanians to eclectics--with regard to women and sexual difference. Through the interview format, with its possibilities for surprise and spontaneity, the book (...)
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  42. Giorgio Baruchello (2003). Edith Stein. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (2):246-250.
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  43. Christine Battersby (2000). Learning to Think Intercontinentally: Finding Australian Routes. Hypatia 15 (2):1-17.
    : This introductory essay argues that it is a mistake to represent Australian feminist philosophy as a kind of discourse theory that is "downstream" of the French post-structuralists or North American postmodernists. Starting with the local--and the specifically Australian modes of racial exclusion, in particular--and exploring some of the byways of philosophy, what we encounter is a range of ontological, ethical, and political models that allow a reconfiguration of self, community, and social change.
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  44. Christine Battersby (1998). The Phenomenal Woman: Feminist Metaphysics and the Patterns of Identity. Routledge.
    Christine Battersby rethinks questions of embodiment, essence, sameness and difference, self and "other", patriarchy and power. Using analyses of Kant, Adorno, Irigaray, Butler, Kierkegaard and Deleuze, she challenges those who argue that a feminist metaphysics is a a contradiction in terms. This book explores place for a metaphysics of fluidity in the current debates concerning postmodernism, feminism and identity politics.
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  45. Christine Battersby (1996). Her Blood and His Mirror: Mary Coleridge, Luce Irigaray, and the Female Self. In Richard Thomas Eldridge (ed.), Beyond Representation: Philosophy and Poetic Imagination. Cambridge University Press 249--272.
  46. Devan Baty (2002). Gender, Rhetoric and Print Culture in French Renaissance Writing (Review). Substance 31 (2):292-296.
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  47. Nancy Bauer (2007). The Second Feminism. Symposia on Gender, Race, and Philosophy.
  48. Sara Beardsworth (2015). The Return of Mythic Voice in the Aporias of Narcissism: Pleshette DeArmitt’s Ethical Idea. Journal of French and Francophone Philosophy 23 (2):14-27.
    The ordeal of mourning, being so much harder than any thought its experience may deliver, bears out the impression developed in Julia Kristeva’s opening to The Severed Head —that thought is swift. She has recognized as well as anyone the interplay of blindness and insight. Nothing brings all this into starker evidence than the premature death of a loved other, a friend, or a true assistant in life and thought. There is a reminder in this that the new narratives of (...)
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  49. Sara Beardsworth (2005). Freud's Oedipus and Kristeva's Narcissus: Three Heterogeneities. Hypatia 20 (1):54-77.
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  50. Diane J. Beddoes, Breeding Demons: A Critical Enquiry Into the Relationship Between Kant and Deleuze with Specific References to Women.
    This thesis addresses the relation between Immanuel Kant and Gilles Deleuze, with reference to women. It argues that Deleuze's "methods" reveal an intensive dyanamic in Kant obscured by readings which concentrate on the molar structures in his thought and that this dynamic is implicated with the deployment by Deleuze (and Guattari) of becoming-woman as a middle line which escapes the rational tribunal. It insists that a philosophy of difference function as a positive elimination of relations to unity, to the subject (...)
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