About this topic
Summary

Feminist philosophy both critiques and contributes to all fields of philosophy. It has moved beyond its original insight that gendered power deeply colors the methods and substance of philosophy.  Today feminist philosophers construct work that builds on an understanding of power, privilege and oppression in the complex relationships among gender, race, sexuality, class/caste, ability, nation, age, and coloniality.  Thus, the field is in a good position to assist any philosopher in understanding that power, privilege, and social identities are philosophically important and impact the ways we do ethics, metaphysics, epistemology, philosophy of mind, politics, or any other field of philosophy.

Key works

Key work in feminist philosophy has been done in virtually all areas of philosophy. Please see individual subcategory entries  under "Feminist Philosophy" for key works by area and topic.

Introductions

The following collections offer concise overviews of different subfields and topics in feminist philosophy: Alcoff & Kittay 2007 (The Blackwell Guide to Feminist Philosophy); Fricker & Hornsby 2000 (The Cambridge Companion to Feminism and Philosophy); Jaggar & Young 1998 (A Companion to Feminist Philosophy);  and Stone 2007 (An Introduction to Feminist Philosophy).

Additional anthologies and collections of key readings include: Cudd & Andreasen 2005 (Feminist Theory: A Philosophical Anthology); Hackett & Haslanger 2006 (Theorizing Feminisms); Bailey & Cuomo 2008 (The Feminist Philosophy Reader); and Guy-Sheftal 1995 (Words of Fire: An Anthology of African American Feminist Thought).

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History/traditions: Feminist Philosophy
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  1. Nermin Abadan-Unat (2010). Hayatıni Seçen Kadın: ". Doğan Kitap.
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  2. Ben Agger (1991). A Critical Theory of Public Life Knowledge, Discourse, and Politics in an Age of Decline.
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  3. María Isabel Peña Aguado (2002). Einleitung. Die Philosophin 13 (26):7-10.
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  4. Cara Aitchison (2003). Gender and Leisure Social and Cultural Perspectives.
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  5. Liane Aiwanger (2002). Feministische Philosophie in Spanien. Die Philosophin 13 (26):116-121.
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  6. Liane Aiwanger & Susanna Jäger (2009). Rethinking University-Ergebnisse der Internationalen Frauenuniversität. Die Philosophin 13 (26):116 - 121.
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  7. Natalie Alexander (1992). Piecings From a Second Reader. Hypatia 7 (2):177-187.
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  8. Tangren Alexander (1992). Lesbian Slip; 2:00 AM, Valentine's Morning; Est & Non: The Dream Body; For Sandra; The Answers in the Back: A Song; The Feminist Existentialist State Song. [REVIEW] Hypatia 7 (4):14 - 30.
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  9. Prudence Allen (1984). Public Man, Private Woman. Review of Metaphysics 38 (1):118-120.
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  10. Paul Amar (2014). Inverting Agamben: Gendered Popular Sovereignty and the Natasha Wars of Cairo. Contemporary Political Theory 13 (3):263.
    Giorgio Agamben’s concepts of ‘the sovereign’, ‘state of exception’ and ‘bare life’ have been used by political theorists, particularly since the declaration of the Global War on Terror and during the more recent age of wars of humanitarian intervention, to conceptualize the sovereignty exercised by security states. These state processes have been mirrored by absolutization within some branches of political theory, conflating Foucauldian concepts of biopolitical sovereignty and circulatory governmentality with notions of absolutist rule, and narrowing optics for interpreting popular (...)
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  11. I. Ang (1987). Popular Fiction and Feminist Cultural Politics. Theory, Culture and Society 4 (3):651-658.
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  12. Keith Ansell-Pearson (1995). Place and the Politics of Identity. [REVIEW] Radical Philosophy 72.
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  13. Ann L. Ardis (1990). New Women, New Novels Feminism and Early Modernism.
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  14. David Edward Armstrong (2003). Intersex in Context: Cultural Common Sense, Medicine and Ethics. Dissertation, University of Southern California
    How should health care practitioners address human sexual ambiguity? ;The range of cultural response to intersex varies enormously. In India, hijras are a marginally accepted third sex who live in their own communities. Pokot intersexuals cannot raise families but may accrue great wealth. In early modern Europe intersexuals were required to adopt and live an consistent social gender. The Navaho nadle has been honoured as a "super person" whose experience of being both female and male confers special abilities. ;Since the (...)
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  15. Ram Hari Aryal (1991). Socioeconomic and Cultural Differentials in Age at Marriage and the Effect on Fertility in Nepal. Journal of Biosocial Science 23 (2):167-178.
    Age at marriage is one of the factors that influence the fertility behaviour of women, particularly in a society like Nepal where contraceptive use is low. Socioeconomic and cultural factors, particularly religion and ethnicity, are important variables in determining age at marriage in Nepal. Fertility was negatively related with age at marriage. Marriage duration had a greater influence on fertility than age at marriage, although these were strongly correlated.
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  16. H. E. Baber (1987). What Women Want. Journal of Applied Philosophy 4 (1):57-64.
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  17. Lucy E. Bailey (2006). Wright-Ing White: The Construction of Race in Women's 19th Century Didactic Texts. Journal of Thought 41 (4):65.
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  18. David T. Baird (1979). Female and Male Climacteric. Journal of Biosocial Science 11 (4):488.
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  19. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.
  20. Michelle Ballif (2001). Seduction, Sophistry, and the Woman with the Rhetorical Figure.
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  21. Christine Bard (1998). Felicia GORDON, Maire CROSS, Early French Feminisms, 1830-1940. A Passion for Liberty, Cheltenham, UK, Brookfield, US, Edward Elgar, 1996, 287 p. [REVIEW] Clio 1:22-22.
    Early French Feminisms est un reader, type de publication encore peu développé en France, destiné principalement à un public étudiant. Y figurent des textes (par larges extraits ou dans leur intégralité) de Flora Tristan (1803-1844), Jeanne Deroin (1805-1852), Pauline Roland (1805-1892), Madeleine Pelletier (1874-1939) et Hélène Brion (1882-1962), assortis de longues introductions, de copieuses notes infrapaginales et d'une belle bibliographie. Cette anthologie a été conçue par deux hi..
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  22. Kerstin Barndt (1990). Feministische Theorie - Philosophie - Universität. Die Philosophin 1 (1):118-121.
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  23. Johanna Gisela Bechen (1998). Haß Spricht (Rezension). Die Philosophin 9:84-94.
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  24. Johanna Gisela Bechen (1991). Weimarer Republik und Faschismus. Die Philosophin 2 (3):131-135.
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  25. Seyla Benhabib (1995). Provokation Politik. Die Philosophin 6 (11):12-32.
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  26. Heidemarie Bennent-Vahle (1996). Erfahrung / Realität. Die Philosophin 7 (14):9-31.
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  27. Gâabor Berâenyi (1988). Kalandok, Lehetîos'egek.
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  28. Mechthild Bereswill (1997). Ausschließungen. Die Philosophin 8 (15):9-23.
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  29. Suzanne Bergeron (2004). Fragments of Development Nation, Gender, and the Space of Modernity.
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  30. Anna Bergmann (2009). An den Grenzen des Lebens: Die anatomische Konzeption vom. Die Philosophin 16 (31):55 - 68.
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  31. Constance Berman (1998). Women and the Religious Life in Premodern Europe. [REVIEW] The Medieval Review 9.
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  32. Stephanie Rivera Berruz (2014). Musing: Inhabiting Philosophical Space: Reflections From the Reasonably Suspicious. Hypatia 29 (1):182-188.
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  33. Swasti Bhattacharyya (2002). Infertility and Assisted Reproductive Technology in a Pluralistic World: A Development and Application of a Hindu Ethic. Dissertation, University of Southern California
    Reproductive technology is in the forefront of medical research and contemporary bioethical debates. In the United States, ethical issues involved are often framed by conflicts among legal, scientific, and religious perspectives. The primary religious voices influencing these North American discussions are those grounded in various Jewish and Christian traditions. However, this country is known for its religious and cultural diversity. This diversity of worldviews presents challenges that the field of bioethics needs to address. My goal is to inform and contribute (...)
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  34. Eva Birkenstock (2000). Zeit / Alter. Die Philosophin 11 (21):43-64.
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  35. Adrien J. Bledstein (forthcoming). Book Review: Sarah: Mother of Nations. [REVIEW] Interpretation 60 (4):472-473.
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  36. Gisela Bock & Pat Thane (1991). Maternity and Gender Policies Women and the Rise of the European Welfare States, 1880-1950s.
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  37. Megan Boler (1995). Review Essay. Hypatia 10 (4):130-142.
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  38. Christine Bolt (2004). Sisterhood Questioned Race, Class and Internationalism in the American and British Women's Movements, C.1880s-1970s.
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  39. Susan Bordo (1997). AFTERWORD: The Feminist as Other. In Janet A. Kourany (ed.), Philosophy in a Feminist Voice: Critiques and Reconstructions. Princeton University Press. 296-312.
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  40. Lynda S. Boren & Sara Desaussure Davis (1992). Kate Chopin Reconsidered Beyond the Bayou.
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  41. Anne Bottomley & Simone Wong (2006). Special Issue: Domestic Partnerships: Stretching the Marriage Model? [REVIEW] Feminist Legal Studies 14 (2):141-143.
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  42. Jenny Bourne (1987). Homelands of the Mind Jewish Feminism and Identity Politics.
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  43. Jenny Bourne (1984). Towards an Anti-Racist Feminism.
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  44. Jan Bowen (1998). Feminists Fatale the Changing Face of Australian Feminism.
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  45. Gordon H. Bower & David J. Bryant (1991). To Organize is to Memorize. In William Kessen, Andrew Ortony & Fergus I. M. Craik (eds.), Memories, Thoughts, and Emotions: Essays in Honor of George Mandler. Lawrence Erlbaum. 149.
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  46. Maree V. Boyle & Amanda Roan (2004). From Working Man's Paradise to Women in Business. Philosophy of Management 4 (3):25-33.
    In this paper we discuss how Australian feminism has contributed to a better understanding of women’s economic position within Australian society. Through this analysis we seek to shed some light on the current implementation of the ‘women in business’ policy in Australia. We trace the development of this position from the early beginnings of unionism and wage centralisation through to the social change movements of the 1960s and 1970s. We then examine how the neo-liberal turn of the 1990s manifested itself (...)
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  47. Jennifer A. Bradley (1994). Sisterhood is Ephemeral Participation and Representation in British Local Government Women's Committees.
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  48. Rosi Braidotti (2010). Allegro, Ma Non Troppo : On Feminist Becomings. In Henk Oosterling & Ewa Płonowska Ziarek (eds.), Intermedialities: Philosophy, Arts, Politics. Lexington Books.
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  49. Rosi Braidotti (1997). In The Sign of the Feminine: Reading Diana. Theory and Event 1 (4).
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  50. Rosi Braidotti (1989). The Politics of Ontological Difference. In Teresa Brennan (ed.), Between Feminism and Psychoanalysis. Routledge. 89--105.
1 — 50 / 11072