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  1. Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):pp. 156-172.
    This paper examines 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. Allen concludes by considering one way in which Young’s analysis (...)
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  2. 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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  3. Judith Andre (1985). Power, Oppression and Gender. Social Theory and Practice 11 (1):107-122.
  4. Gloria Anzaldúa (1987). Borderlands/La Frontera: The New Mestiza. Aunt Lute.
    Borderlands/La Frontera deals with the psychology of resistance to oppression. The possibility of resistance is revealed by perceiving the self in the process of being oppressed as another face of the self in the process of resisting oppression. The new mestiza consciousness is born from this interplay between oppression and resistance. Resistance is understood as social, collective activity, by adding to Anzaldúa's theory the distinction between the act and the process of resistance.
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  5. Stephanie Athey (ed.) (2003). Sharpened Edge: Women of Color, Resistance, and Writing. Praeger.
  6. Maryann Ayim (1991). In Praise of Clutter as a Necessary Part of the Feminist Perspective. Hypatia 6 (2):211 - 215.
    A comment on Susan Wendell's paper "Oppression and Victimization; Choice and Responsibility" that appeared in Hypatia 5(3).
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  7. Harriet Baber, Complicity.
    There appear to be at least two important disanalogies between the situation of women and that of racial and ethnic minorities whose members are generally regarded as paradigmatic victims of oppression. First, in the case of oppressed racial and ethnic minorities it is relatively easy to identify the oppressors and the policies which serve to keep the oppressed in their place; it is not so easy to determine who the oppressors of women are--surely men are not universally blameworthy--nor even to (...)
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  8. Alison Bailey (1998). Privilege: Expanding on Marilyn Frye's Oppression. Journal of Social Philosophy 29 (3):104-119.
    This essay serves as both a response and embellishment of Marilyn Frye's now classic essay " Oppression." It is meant to pick up where this essay left off and to make connections between oppression, as Frye defines it, and the privileges that result from institutional structures. This essay tries to clarify one meaning of privilege that is lost in philosophical discussions of injustice. I develop a distinction between unearned privileges and earned advantages. Clarifying the meaning of privilege as unearned structural (...)
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  9. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's “Damnation of Women”. Hypatia 20 (3):127-148.
  10. Sandra Bartky (1993). Reply to Commentators on Femininity and Domination. Hypatia 8 (1):192-196.
  11. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  12. 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.
  13. Macalester Bell (2005). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  14. Macalester Bell (2000). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  15. Paul Benson (2009). Analyzing Oppression. By ANN E. CUDD. Hypatia 24 (1):178-181.
  16. Paul Benson (2007). Feminism and the A-Word: Power and Community in the University. Hypatia 22 (4):223-229.
  17. 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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  18. Sandrine Berges (2013). Mothers and Independent Citizens: Making Sense of Wollstonecraft's Supposed Essentialism. Philosophical Papers 42 (3):259 - 284.
    Mary Wollstonecraft argues that women must be independent citizens, but that they cannot be that unless they fulfill certain duties as mothers. This is problematic in a number of ways, as argued by Laura Brace in a 2000 article. However, I argue that if we understand Wollstonecraft's concept of independence in a republican, rather than a liberal context, and at the same time pay close attention to her discussion of motherhood, a feminist reading of Wollstonecraft is not only possible but (...)
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  19. Debra B. Bergoffen (1999). Marriage, Autonomy, and the Feminine Protest. Hypatia 14 (4):18-35.
  20. Talia Mae Bettcher (2009). Trans Identities and First-Person Authority. In Laurie Shrage (ed.), You've Changed: Sex Reassignment and Personal Identity. Oxford University Press
  21. Susan J. Brison (2006). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  22. Susan J. Brison (2001). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  23. Belinda Brooks-Grodon (2002). Suzanne M. Zeedyk, and Fiona E. Raitt, The Implicit Relation of Psychology and Law: Women and Syndrome Evidence. [REVIEW] Feminist Legal Studies 10 (2):195-197.
  24. Norma Broude (1997). Impressionism a Feminist Reading : The Gendering of Art, Science, and Nature in the Nineteenth Century.
  25. Wendy Brown (1990). Manhood and Politics. Hypatia 5 (3):175-180.
  26. E. L. Browne (1883). Emigration for Women.
  27. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
  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. Sylvia Burrow (2005). The Political Structure of Emotion: From Dismissal to Dialogue. Hypatia 20 (4):27-43.
  30. Nadya Burton (1998). Resistance to Prevention: Reconsidering Feminist Antiviolence Rhetoric. In Stanley French, Wanda Teays & Laura Purdy (eds.), Violence Against Women: Philosophical Perspectives. Cornell University Press 182--200.
  31. Ann J. Cahill (2003). Feminist Pleasure and Feminine Beautification. Hypatia 18 (4):42-64.
  32. William E. Cain (1994). Making Feminist History the Literary Scholarship of Sandra M. Gilbert and Susan Gubar.
  33. Joan C. Callahan, Bonnie Mann & Sara Ruddick (2007). Editors' Introduction To. Hypatia 22 (1).
  34. V. J. Callan (1986). Single Women, Voluntary Childlessness and Perceptions About Life and Marriage. Journal of Biosocial Science 18 (4):479-487.
  35. Sue Campbell (1997). Women, “False” Memory, and Personal Identity. Hypatia 12 (2):51-82.
  36. Anna Carastathis (2012). Ladelle McWhorter, Racism and Sexual Oppression in Anglo-America. [REVIEW] Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):250-256.
  37. Claudia Card (2004). The Atrocity Paradigm Revisited. Hypatia 19 (4):212 - 222.
    This essay reflects on issues raised by commentators regarding my book, The Atrocity Paradigm: A Theory of Evil (Oxford 2002). They are (1) Robin Schott's observation of the tension between my discussion of forgiveness and of castration fantasies; (2) Bat-Ami Bar On's questions regarding whether evil is ethical, political, or both; (3) Adam Morton's queries regarding the relative seriousness of evils and injustices; and (4) María Pía Lara's concerns regarding what is valuable in Kant's ethics.
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  38. Claudia Card (2002). On Feminist Ethics & Politics. Hypatia 17 (4):233-235.
  39. Claudia Card (1986). Oppression and Resistance: Frye's Politics of Reality. Hypatia 1 (1):149-166.
  40. Claudia F. Card (ed.) (1999). Feminist Ethics and Politics. University Press of Kansas.
  41. Paula Casal (2015). Marx, Rawls, Cohen, and Feminism. Hypatia 30 (4):811-828.
    Although G. A. Cohen's work on Marx was flawed by a lack of gender-awareness, his work on Rawls owes much of its success to feminist inspiration. Cohen appeals effectively to feminism to rebut the basic structure objection to his egalitarian ethos, and could now appeal to feminism in response to Andrew Williams's publicity objection to this ethos. The article argues that Williams's objection is insufficient to rebut Cohen's ethos, inapplicable to variants of this ethos, and in conflict with plausible gender-egalitarian (...)
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  42. Monica J. Casper (1997). Feminist Politics and Fetal Surgery: Adventures of a Research Cowgirl on the Reproductive Frontier. Feminist Studies 23 (2).
  43. Sue L. Cataldi (1999). Sexuality Situated: Beauvoir on "Frigidity". Hypatia 14 (4):70-82.
  44. Kate Cavanagh & Viviene E. Cree (1996). Working with Men Feminism and Social Work.
  45. Marguerite la Caze (2008). Seeing Oneself Through the Eyes of the Other: Asymmetrical Reciprocity and Self-Respect. Hypatia 23 (3):118-135.
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  46. Marguerite la Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3):92-114.
  47. Whitney Chadwick & Guerrilla Girls (1995). Confessions of the Guerrilla Girls.
  48. Uma Chakravarti (2003). Gendering Caste Through a Feminist Lens.
  49. G. M. Chambers (1914). From Girlhood to Womanhood. The Eugenics Review 6 (2):171.
  50. Samuel Allen Chambers (2008). Judith Butler and Political Theory: Troubling Politics. Routledge.
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