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  1. Scott Anderson (2013). On Sexual Obligation and Sexual Autonomy. Hypatia 28 (1):122-141.
    In this paper, I try to make sense of the possibility of several forms of voluntarily undertaken “sexual obligation.” The claim that there can be sexual obligations is liable to generate worries with respect to concerns for gender justice, sexual freedom, and autonomy, especially if such obligations arise in a context of unjust background conditions. This paper takes such concerns seriously but holds that, despite unjust background circumstances, some practices that give rise to ethical sexual obligations can actually ameliorate some (...)
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  2. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's “Damnation of Women”. Hypatia 20 (3):127-148.
  3. Sandra Bartky (1993). Reply to Commentators on Femininity and Domination. Hypatia 8 (1):192-196.
  4. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  5. Nancy Bauer (2001). Simone de Beauvoir, Philosophy, and Feminism. Columbia University Press.
    " Nancy Bauer begins her book by asking: "Then what kind of a problem does being a woman pose?
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  6. Françoise Baylis & Carolyn McLeod (2007). The Stem Cell Debate Continues: The Buying and Selling of Eggs for Research. Journal of Medical Ethics 33 (12):726-731.
    Now that stem cell scientists are clamouring for human eggs for cloning-based stem cell research, there is vigorous debate about the ethics of paying women for their eggs. Generally speaking, some claim that women should be paid a fair wage for their reproductive labour or tissues, while others argue against the further commodification of reproductive labour or tissues and worry about voluntariness among potential egg providers. Siding mainly with those who believe that women should be financially compensated for providing eggs (...)
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  7. Mary Field Belenky, Blythe Mcvicker Clinchy, Nancy Rule Goldberger & Jill Mattuck Tarule (1988). Women's Ways of Knowing: The Development of Self, Voice, and Mind. Hypatia 3 (2):177-179.
  8. Macalester Bell (2005). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  9. Macalester Bell (2000). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  10. Dana Belu, Sylvia Burrow & Elizabeth Soliday (2012). Introduction: Feminism, Autonomy, and Reproductive Technology. Techne 16 (1):1-2.
  11. Paul Benson (2007). Feminism and the A-Word: Power and Community in the University. Hypatia 22 (4):223-229.
  12. Paul Benson (1990). Feminist Second Thoughts About Free Agency. Hypatia 5 (3):47-64.
  13. Sandrine Bergès (2016). A Republican Housewife: Marie‐Jeanne Phlipon Roland on Women's Political Role. Hypatia 31 (1):107-122.
    In this paper I look at the philosophical struggles of one eighteenth-century woman writer to reconcile a desire and obvious capacity to participate in the creation of republican ideals and their applications on the one hand, and on the other a deeply held belief that women's role in a republic is confined to the domestic realm. I argue that Marie-Jeanne Phlipon Roland's philosophical writings—three unpublished essays, published and unpublished letters, as well as parts of her memoirs—suggest that even though she (...)
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  14. Debra Bergoffen (2003). February 22, 2001: Toward a Politics of the Vulnerable Body. Hypatia 18 (1):116-134.
  15. Debra B. Bergoffen (1999). Marriage, Autonomy, and the Feminine Protest. Hypatia 14 (4):18-35.
    : This paper may be read as a reclamation project. It argues, with Simone de Beauvoir, that patriarchal marriage is both a perversion of the meaning of the couple and an institution in transition. Parting from those who have given up on marriage, I identify marriage as existing at the intersection of the ethical and the political and argue that whether or not one chooses marriage, feminists ought not abandon marriage as an institution.
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  16. Debra B. Bergoffen (1999). Marriage, Autonomy, and the Feminine Protest. Hypatia 14 (4):18-35.
  17. Alisa Bierria (2014). Missing in Action: Violence, Power, and Discerning Agency. Hypatia 29 (1):129-145.
    How can black feminist and women of color feminist theoretical interventions help create frameworks for discerning agentic action in the context of power, oppression, and violence? In this paper, I explore the social dimension of agency and argue that intention is not just authored by the agent as a function of practical reasoning, but is also socially authored through others' discernment and translation of her action. Further, when facilitated by reasoning designed to reinforce and rationalize systems of domination, social authoring (...)
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  18. Alisa Bierria (2012). “Where Them Bloggers At?”: Reflections on Rihanna, Accountability, and Survivor Subjectivity. Social Justice 37 (4):101-124.
    Two weeks after reports came to light that singer Chris Brown had physically assaulted and abandoned his girlfriend, famous Barbadian pop star Rihanna, the celebrity blog TMZ released a close-up photo of Rihanna’s face taken by the Los Angeles Police Department the night she was beaten. The news and the photo sparked fierce online debates about domestic violence and culpability. The locus of accountability in many of these debates seemed to circle back to Rihanna, rather than land squarely on Chris (...)
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  19. Megan Boler (2002). Feeling Power: Emotions and Education. Hypatia 17 (1):205-209.
  20. Susan Bordo (1992). “Maleness” Revisited. Hypatia 7 (3):197-207.
  21. Shoshana Brassfield (2012). Overcoming Objectification: A Carnal Ethics. [REVIEW] Teaching Philosophy 35 (2):217-221.
    The central argument of Ann Cahill’s Overcoming Objectification is that the concept of sexual objectification should be replaced by Cahill’s concept of derivatization in order to better capture the wrongness of degrading images and practices without depending on an objectionably narrow and disembodied conception of self. To derivatize someone is not to treat her as a non-person, but rather to treat her as a derivative person, reducing her to an aspect of another’s being. Although not perfect, Cahill’s approach advances the (...)
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  22. Susan J. Brison (2006). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  23. Susan J. Brison (2001). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  24. Wendy Brown (1990). Manhood and Politics. Hypatia 5 (3):175-180.
  25. E. L. Browne (1883). Emigration for Women.
  26. Robert L. Burgess (1994). The Family in a Changing World. Human Nature 5 (2):203-221.
    Increasing numbers of young mothers in the work force, more and more children requiring extrafamilial care, high rates of divorce, lower rates of remarriage, increasing numbers of female-headed households, growing numbers of zero-parent families, and significant occurrences of child maltreatment are just some of the social indicators indicative of the family in a changing world. These trends and their consequences for children are described and then examined from the perspectives of microeconomic theory, the relative-income hypothesis, sex-ratio theory, and one form (...)
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  27. Victoria I. Burke (2008). From Ethical Substance to Reflection: Hegel’s Antigone. Mosaic: A Journal for the Interdisciplinary Study of Literature 41 (3).
    Hegel’s treatment of Sophocles’s Antigone exposes a tension in our own landscape between religious and civil autonomy. This tension reflects a deeper tension between unreflective, implicit norms and reflective, explicit norms that can be autonomously endorsed. The tension is, as Hegel recognizes, of particular importance to women. Hegel’s characterization of this tension in light of Antigone is, as H.S. Harris argues, both a more developed and a more fundamental moment in the Phenomenology of Spirit than the moment of Enlightenment autonomy (...)
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  28. Victoria I. Burke (2005). Hegel's Concept of Mutual Recognition: The Limits of Self-Determination. Philosophical Forum 36 (2):213-220.
    For Hegel, the ideal relation that two self-conscious beings might have to each other is one of reciprocal mutual recognition. According to Hegel, “a self-consciousness exists for [another] consciousness.” That is, self-consciousness is defined by its being recognized as self-conscious by another self-consciousness. In one formulation, Robert Pippin says that this means that “being a free agent consists in being recognized as one.” However, at the same time, Hegel values self-determination, which suggests a fundamental independence from others. The formative activity (...)
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  29. V. J. Callan (1986). Single Women, Voluntary Childlessness and Perceptions About Life and Marriage. Journal of Biosocial Science 18 (4):479-487.
  30. Sue Campbell (2002). Book Review: Catriona MacKenzie and Natalie Stoljar. Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. New York: Oxford University Press, 2000. [REVIEW] Hypatia 17 (2):165-168.
  31. Sue Campbell (2002). Relational Autonomy: Feminist Perspectives on Automony, Agency, and the Social Self (Review). Hypatia 17 (2):165-168.
  32. Sue Campbell, Letitia Meynell & Susan Sherwin (eds.) (2009). Embodiment and Agency. Pennsylvania State University Press.
  33. Louise Collins (2010). Autonomy and Authorship: Storytelling in Children's Picture Books. Hypatia 25 (1):174 - 195.
    Diana Tietjens Meyers and Margaret Urban Walker argue that women's autonomy is impaired by mainstream representations that offer us impovenshed resources to tell our own stories. Mainstream picture books apprentice young readers in norms of representation. Two popufor picture books about child storyteüers present competing views of a child's authority to tell his or her own story. Hence, they offer rival models of the development of autonomy: neoAiberal versus relational. Feminist critics should attend to such implicit models and the hidden (...)
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  34. Victoria Davion (1993). Autonomy, Integrity, and Care. Social Theory and Practice 19 (2):161-182.
  35. Anne Donchin, Procreation, Power and Personal Autonomy: Feminist Reflections.
    Anne Donchin attended graduate school while raising four children, received her doctorate from the University of Texas in 1970, taught for 18 years in Texas and New York, then joined the philosophy department at Indiana University–Purdue University Indianapolis in 1982. Here she developed a Women’s Studies program, specialized and in numerous ways pioneered in feminist bioethics, and won two prestigious grants. She co-edited two books, published some forty articles, and co-founded and co-ordinated The International Network on Feminist Approaches to Bioethics. (...)
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  36. Anne Donchin (2001). Understanding Autonomy Relationally: Toward a Reconfiguration of Bioethical Principles. Journal of Medicine and Philosophy 26 (4):365 – 386.
    Principle-based formulations of bioethical theory have recently come under increasing scrutiny, particularly insofar as they give prominence to personal autonomy. This essay critiques the dominant conceptualization of autonomy and urges an alternative formulation freed from the individualistic assumptions that pervade the prevailing framework. Drawing on feminist perspectives, I discuss the need for a vision of patient autonomy that joins relational experiences to individuality and acknowledges the influence of patterns of power and authority on the exercise of patient agency. Deficiencies in (...)
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  37. Paula Droege (2005). Autonomy, Gender, Politics Marilyn Friedman Studies in Feminist Philosophy New York: Oxford University Press, 2003, Xiv + 272 Pp., $19.95. [REVIEW] Dialogue 44 (01):174-.
  38. Marilyn Friedman (2003). Autonomy, Gender, Politics. Oxford University Press.
    Women have historically been prevented from living autonomously by systematic injustice, subordination, and oppression. The lingering effects of these practices have prompted many feminists to view autonomy with suspicion. Here, Marilyn Friedman defends the ideal of feminist autonomy. In her eyes, behavior is autonomous if it accords with the wants, cares, values, or commitments that the actor has reaffirmed and is able to sustain in the face of opposition. By her account, autonomy is socially grounded yet also individualizing and sometimes (...)
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  39. Marilyn Friedman (1998). Romantic Love and Personal Autonomy. Midwest Studies in Philosophy 22 (1):162-181.
  40. Marilyn Friedman (1996). Women's Autonomy and Feminist Aspirations. Journal of Philosophical Research 21:331-340.
    Autonomy has risen in esteem, then fallen, only to rise again in recent theorizing about women in society and culture. In this paper, I further bolster the renewed feminist interest in autonomy. I characterize feminist social aspirations in terms of three very abstract goals and then argue that women’s individual autonomy promotes at least two of them in crucial ways. Women’s autonomy will improve the quality of the close personal relationships that pervade women’s traditional moral concems (the first goal) and (...)
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  41. Michael Garnett (2014). Autonomy as Social Independence: Reply to Weimer. Australasian Journal of Philosophy 93 (1):155-159.
    I defend my pure social account of global autonomy from Steven Weimer's recent criticisms. In particular, I argue that it does not implicitly rely upon the very kind of nonsocial conception of autonomy that it hopes to replace.
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  42. Michael Garnett (2014). The Autonomous Life: A Pure Social View. Australasian Journal of Philosophy 92 (1):143-158.
    In this paper I propose and develop a social account of global autonomy. On this view, a person is autonomous simply to the extent to which it is difficult for others to subject her to their wills. I argue that many properties commonly thought necessary for autonomy are in fact properties that tend to increase an agent’s immunity to such interpersonal subjection, and that the proposed account is therefore capable of providing theoretical unity to many of the otherwise heterogeneous requirements (...)
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  43. Serene J. Khader (2011). Adaptive Preferences and Women's Empowerment. OUP Usa.
    Khader offers a deliberative perfectionist approach to identifying and responding to adaptive preferences-- deprived people's preferences that perpetuate their deprivation.
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  44. Nabina Liebow (2016). Internalized Oppression and Its Varied Moral Harms: Self‐Perceptions of Reduced Agency and Criminality. Hypatia 31 (3).
    The dominant view in the philosophical literature contends that internalized oppression, especially that experienced in virtue of one's womanhood, reduces one's sense of agency. Here, I extend these arguments and suggest a more nuanced account. In particular, I argue that internalized oppression can cause a person to conceive of herself as a deviant agent as well as a reduced one. This self-conception is also damaging to one's moral identity and creates challenges that are not captured by merely analyzing a reduced (...)
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  45. Catriona Mackenzie & Natalie Stoljar (eds.) (2000). Relational Autonomy: Feminist Perspectives on Automony, Agency, and the Social Self. Oxford University Press.
    This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and the (...)
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  46. Carolyn McLeod (2009). Rich Discussion About Reproductive Autonomy. Bioethics 23 (1):ii-iii.
    An introduction to a special issue of Bioethics edited by McLeod and called Understanding and Protecting Reproductive Autonomy.
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  47. Carolyn Mcleod & Françoise Baylis (2007). Donating Fresh Versus Frozen Embryos to Stem Cell Research: In Whose Interests? Bioethics 21 (9):465–477.
    Some stem cell researchers believe that it is easier to derive human embryonic stem cells from fresh rather than frozen embryos and they have had in vitro fertilization (IVF) clinicians invite their infertility patients to donate their fresh embryos for research use. These embryos include those that are deemed 'suitable for transfer' (i.e. to the woman's uterus) and those deemed unsuitable in this regard. This paper focuses on fresh embryos deemed suitable for transfer - hereafter 'fresh embryos'- which IVF patients (...)
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  48. Helen Meekosha (2010). The Complex Balancing Act of Choice, Autonomy, Valued Life, and Rights: Bringing a Feminist Disability Perspective to Bioethics. International Journal of Feminist Approaches to Bioethics 3 (2):1-8.
    Disabled women were absent for many years from the discipline that has become known as women and gender studies. This field of study had its origins in the late 1970s following the second wave of feminism. In the latter decades of the twentieth century, disabled women and their allies introduced the necessary task of exploring disabled women's embodiment to the wider feminist community. A wealth of research now exists that incorporates disabled women's bodies into a range of disciplines: from literature, (...)
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  49. Diana T. Meyers (ed.) (1997). Feminists Rethink the Self. Westview Press.
    How is women’s conception of self affected by the caregiving responsibilities traditionally assigned to them and by the personal vulnerabilities imposed on them? If institutions of male dominance profoundly influence women’s lives and minds, how can women form judgments about their own best interests and overcome oppression? Can feminist politics survive in face of the diversity of women’s experience, which is shaped by race, class, ethnicity, and sexual orientation, as well as by gender? Exploring such questions, leading feminist thinkers have (...)
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  50. Diana Tietjens Meyers (2008). Personal Autonomy in Society by Marina Oshana. Hypatia 23 (2):202-206.
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