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  1. Amy R. Baehr (2009). Conservatism, Feminism, and Elizabeth Fox-Genovese. Hypatia 24 (2):101 - 124.
    This paper is a philosophical reconstruction of Elizabeth Fox-Genovese's thinking about women and feminism, and an inquiry into whether there is a conservative form of feminism. The paper argues that Fox-Genovese's endorsement of conventional social forms (like traditional marriage, motherhood, and sexual morality) contrasts strongly with feminism's criticism of these forms, and feminism's claim that they should be transformed. The paper concludes, however, that one need not call Fox-Genovese's thought "feminist" to recognize it as serious advocacy on behalf of women (...)
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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. Victoria Barker (1997). Definition and the Question of “Woman”. Hypatia 12 (2):185-215.
  4. Lauren Barthold (2016). A Hermeneutic Approach to Gender and Other Social Identities. Palgrave Macmillan.
    This book draws on the hermeneutics of Hans-Georg Gadamer to inform a feminist perspective of social identities. Lauren Swayne Barthold moves beyond answers that either defend the objective nature of identities or dismiss their significance altogether. Building on the work of both hermeneutic and non-hermeneutic feminist theorists of identity, she asserts the relevance of concepts like horizon, coherence, dialogue, play, application, and festival for developing a theory of identity. This volume argues that as intersubjective interpretations, social identities are vital ways (...)
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  5. Sandra Bartky (1993). Reply to Commentators on Femininity and Domination. Hypatia 8 (1):192-196.
  6. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  7. Erin Beeghly (2015). What is a Stereotype? What is Stereotyping? Hypatia 30 (4):675-691.
    If someone says, “Asians are good at math” or “women are empathetic,” I might interject, “you're stereotyping” in order to convey my disapproval of their utterance. But why is stereotyping wrong? Before we can answer this question, we must better understand what stereotypes are and what stereotyping is. In this essay, I develop what I call the descriptive view of stereotypes and stereotyping. This view is assumed in much of the psychological and philosophical literature on implicit bias and stereotyping, yet (...)
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  8. 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.
  9. Macalester Bell (2005). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  10. Macalester Bell (2000). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  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 (2008). The Just War Tradition: Translating the Ethics of Human Dignity Into Political Practices. Hypatia 23 (2):72-94.
  16. Debra B. Bergoffen (1999). Marriage, Autonomy, and the Feminine Protest. Hypatia 14 (4):18-35.
  17. Susan E. Bernick (1992). The Logic of the Development of Feminism; or, Is MacKinnon to Feminism as Parmenides Is to Greek Philosophy? Hypatia 7 (1):1-15.
  18. Stephanie Rivera Berruz (2016). At the Crossroads: Latina Identity and Simone de Beauvoir's The Second Sex. Hypatia 31 (2):319-333.
    Simone de Beauvoir's The Second Sex has been heralded as a canonical text of feminist theory. The book focuses on providing an account of the lived experience of woman that generates a condition of otherness. However, I contend that it falls short of being able to account for the multidimensionality of identity insofar as Beauvoir's argument rests upon the comparison between racial and gendered oppression that is understood through the black–white binary. The result of this framework is the imperceptibility of (...)
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  19. Talia Mae Bettcher (2007). Evil Deceivers and Make-Believers: On Transphobic Violence and the Politics of Illusion. Hypatia 22 (3):43-65.
  20. Rosemary Betterton (2006). Promising Monsters: Pregnant Bodies, Artistic Subjectivity, and Maternal Imagination. Hypatia 21 (1):80-100.
  21. Emanuela Bianchi (ed.) (1999). Is Feminist Philosophy Philosophy? Northwestern University Press.
    Drawing attention to the vexed relationship between feminist theory and philosophy, Is Feminist Philosophy Philosophy? demonstrates the spectrum of significant work being done at this contested boundary. The volume offers clear statements by seventeen distinguished scholars as well as a full range of philosophical approaches; it also presents feminist philosophers in conversation both as feminists and as philosophers, making the book accessible to a wide audience. -/- Table of Contents -/- Opening plenary: Drucilla Cornell, Jacques Derrida, and Teresa Brennan — (...)
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  22. Janet Biehl (1992). Rethinking Ecofeminist Politics. Hypatia 7 (3):216-220.
  23. Carol Bigwood (1991). Renaturalizing the Body. Hypatia 6 (3):54-73.
  24. Lawrence A. Blum (1982). Kant's and Hegel's Moral Rationalism: A Feminist Perspective. Canadian Journal of Philosophy 12 (2):287 - 302.
  25. Megan Boler (2002). Feeling Power: Emotions and Education. Hypatia 17 (1):205-209.
  26. Susan Bordo (2004). Feminist Interpretations of Descartes. Hypatia 19 (2):190-194.
  27. Susan Bordo (1992). “Maleness” Revisited. Hypatia 7 (3):197-207.
  28. Robert James M. Boyles (2011). The Enemy: A Thought Experiment on Patriarchies, Feminisms and Memes. In Jeane Peracullo & Noelle Leslie Dela Cruz (eds.), Feminista: Gender, Race, and Class in the Philippines. Anvil Publishing, Inc. 53–64.
    This article examines who or what should be the target of feminist criticism. Throughout the discussion, the concept of memes is applied in analyzing systems such as patriarchy and feminism itself. Adapting Dawkins' theory on genes, this research puts forward the possibility that patriarchies and feminisms are memeplexes competing for the limited energy and memory space of humanity.
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  29. Stefanie Brander (1990). Das Geschlecht in der Philosophie. Die Philosophin 1 (2):94-97.
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  30. Clare Bright (1979). Feminist Ideology: A Philosophical Critique. Dissertation, University of Washington
  31. Susan J. Brison (2006). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  32. Susan J. Brison (2001). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  33. Barbara Brook, Gail Weiss, Honi Fern Haber, Jane Arthurs & Jean Grimshaw (2004). Feminist Perspectives on the Body. Hypatia 19 (2):160-169.
  34. 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.
  35. Norma Broude (1997). Impressionism a Feminist Reading : The Gendering of Art, Science, and Nature in the Nineteenth Century.
  36. Kristen Brown (1999). Possible and Questionable: Opening Nietzsche's Genealogy to Feminine Body. Hypatia 14 (3):39-58.
  37. Nathaniel Brown (1979). Sexuality and Feminism in Shelley.
  38. Wendy Brown (1990). Manhood and Politics. Hypatia 5 (3):175-180.
  39. E. L. Browne (1883). Emigration for Women.
  40. Cynthia B. Bryson (1998). Mary Astell: Defender of the “Disembodied Mind”. Hypatia 13 (4):40-62.
  41. Rachel Burgess (2005). Feminine Stubble. Hypatia 20 (3):230-237.
  42. 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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  43. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
  44. 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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  45. Victoria I. Burke (2007). Essence Today: Hegel and the Economics of Identity Politics. Philosophy Today 51 (1):79-90.
    The concept of essence is thought by many political theorists to be a residue of the patriarchal onto-theological tradition of metaphysics that needs to be (or has been) overcome by more progressive aims. The purpose of this paper is to examine the concept of essentialism in light of the treatment of the concept of essence in Hegel’s Science of Logic, and within the context of recent issues in critical race theory and feminism. I will argue that the role of an (...)
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  46. 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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  47. Ann Burlein (2005). The Productive Power of Ambiguity: Rethinking Homosexuality Through the Virtual and Developmental Systems Theory. Hypatia 20 (1):21-53.
  48. Wendy A. Burns-Ardolino (2003). Reading Woman: Displacing the Foundations of Femininity. Hypatia 18 (3):42-59.
  49. Sylvia Burrow (2005). The Political Structure of Emotion: From Dismissal to Dialogue. Hypatia 20 (4):27-43.
  50. Sylvia Burrow (2000). The Political Structure of Emotion: From Dismissal to Dialogue. Hypatia 20 (4):27-43.
1 — 50 / 114