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. Augusto Abade & Jaume Bertranpetit (1995). Birth, Marriage and Death in Illegitimacy: A Study in Northern Portugal. Journal of Biosocial Science 27 (4):443-455.
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  3. Mohammad Jalal Abbasi-Shavazi, Peter McDonald & Meimanat Hosseini-Chavoshi (2008). Modernization or Cultural Maintenance: The Practice of Consanguineous Marriage in Iran. Journal of Biosocial Science 40 (6):911-933.
  4. Brooke A. Ackerly (1997). Listening to the Silent Voices: A Feminist Political Philosophy of Social Criticism. Dissertation, Stanford University
    In the real world, many people suffer as a function of their subordinate position in social hierarchy. Deliberative, relativist, and essentialist political theorists have sketched philosophies of social criticism that alone are inadequate for criticizing some harmful social values, practices, and norms. Certainly, theirs are critical theories in the sense that they are actionable, coherent, and self-reflective. But they are not adequate theories of social criticism. They do not specify satisfactorily the roles, qualifications, and methodology of social critics worried about (...)
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  5. Margarita Gabriela Prieto Acosta (1999). Maria Angeles Barrere Unzueta, Discriminación, Derecho Antidiscriminatorio y Acción Positiva en Favor de las Mujeres. Feminist Legal Studies 7 (1):99-100.
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  6. Walter Adamson (1986). Interview with Gayatri Spivak. Thesis Eleven 15 (1):91-97.
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  7. Sussan O. Adeusi, Olujide A. Adekeye & Lisa O. Ebere, Predictors of Maternal Health As Perceived By Pregnant Women In Eti-Osa, Lagos State, Nigeria.
    This study was an attempt to examine predictors of maternal health as perceived by pregnant women in Eti-Osa LGA of Lagos State. The study adopted the survey design. The Maternal Health Scale , a self designed scale consisting of 25 items was administered to 100 pregnant women in three selected hospitals. Three hypotheses were formulated for the study and they were all sustained. Cultural practices was the most potent predictor of maternal health . Consequent upon these findings, there is need (...)
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  8. David Aers (1995). The Romance of Origins: Language and Sexual Difference in Middle English Literature. [REVIEW] Speculum 70 (4):933-936.
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  9. M. Afzal (1995). Effects of Inbreeding on Marriage Payment in North India. Journal of Biosocial Science 27 (3):333-337.
  10. Ben Agger (1991). A Critical Theory of Public Life Knowledge, Discourse, and Politics in an Age of Decline.
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  11. María Isabel Peña Aguado (2002). Einleitung. Die Philosophin 13 (26):7-10.
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  12. Nancy C. Ahern & Elizabeth L. Scott (1981). Career Outcomes in a Matched Sample of Men and Women Ph. D.S an Analytical Report.
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  13. Cara Aitchison (2003). Gender and Leisure Social and Cultural Perspectives.
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  14. Liane Aiwanger (2002). Feministische Philosophie in Spanien. Die Philosophin 13 (26):116-121.
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  15. Liane Aiwanger & Susanna Jäger (2009). Rethinking University-Ergebnisse der Internationalen Frauenuniversität. Die Philosophin 13 (26):116 - 121.
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  16. Mihai Isac Albu (2003). Alina (2003),“The Feminine Dimension of the Ecumenism”. Journal for the Study of Religions and Ideologies 6:132-148.
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  17. Natalie Alexander (1992). Piecings From a Second Reader. Hypatia 7 (2):177-187.
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  18. 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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  19. Rubin P. Alfred (1998). Međunarodni Kazneni Tribunal Za Bivšu Jugoslaviju? Theoria 41 (1):81-89.
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  20. Mary Wood- Allen (1897). Almost a Woman.
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  21. Prudence Allen (1984). Public Man, Private Woman. Review of Metaphysics 38 (1):118-120.
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  22. Irène Assiba D' Almeida (1994). Francophone African Women Writers Destroying the Emptiness of Silence.
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  23. Z. Alszeghy & M. Flick (1955). Gloria Dei. Gregorianum 36:361-90.
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  24. Robert Alter (1994). Criticism as Provocation: Sexual Personae: Art and Decadence From Nefertiti to Emily Dickinson, by Camille Paglia. [REVIEW] Arion 1 (3).
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  25. 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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  26. Pamela Anderson, Myth, Mimesis and Mutiple Identities: Feminist Tools for Transforming Theology.
    Mythical configurations of a personal deity and a dominant sexual identity are part of our western history. In particular, the religious myths of patriarchy have privileged a male God and devalued female desire - and, with her desire, sexual difference. There can be no facile way beyond these myths. Instead the proposal here is for feminist theologians to attempt new configurations of old myths and disruptive refigurations, i.e. transformative mimesis, of biased beliefs. Myth and mimesis can enable expression of multiple (...)
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  27. Pamela Sue Anderson (2002). 5 Myth and Feminist Philosophy. In Kevin Schilbrack (ed.), Thinking Through Myths: Philosophical Perspectives. Routledge.
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  28. I. Ang (1987). Popular Fiction and Feminist Cultural Politics. Theory, Culture and Society 4 (3):651-658.
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  29. K. Ansell-Pearson (forthcoming). Michael Keith & Steve Pile Eds, Place and the Politics of Identity. Radical Philosophy.
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  30. Keith Ansell-Pearson (1995). Place and the Politics of Identity. [REVIEW] Radical Philosophy 72.
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  31. Ruth Anthony (1993). The Guitar of God: Gender, Power, and Authority in the Visionary World of Mother Juana de la Cruz. [REVIEW] Speculum 68 (1):266-268.
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  32. Anna Antonopoulos (1991). The Space That Claws and Knaws: Topoi of a Critical Discourse on 'Home'. Dissertation, Concordia University (Canada)
    With the rise of academic interest in objects of inquiry such as 'space', 'the family', 'woman', and 'the child', the discursive circulation of 'home' has seen an equal boom in the production and reproduction of academic texts. However, while the theoretical autonomy of such related concepts as gender, the family, and the household has been challenged, the 'home' as that space within which gendered subjectivity, the family, and the household unfold, remains a kind of unitary vat, an undifferentiated container of (...)
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  33. Appeal (1908). An Appeal to Mothers, by a Mother.
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  34. Ann L. Ardis (1990). New Women, New Novels Feminism and Early Modernism.
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  35. Ellen True Armour (1993). Deconstruction and Feminist Theology: Toward Forging an Alliance with Derrida and Irigaray. Dissertation, Vanderbilt University
    In this essay, I argue for an alliance between deconstruction and feminist theology. I forge this alliance by demonstrating deconstruction's usefulness for helping feminist theology deal more adequately with differences of race between women. I argue that 'deconstruction' can help feminist theology uncover the roots of its hegemony and learn to think 'race' and 'gender' differently. ;According to my reading of deconstruction, Derrida and Irigaray uncover a persistent patterning which structures our institutions, our thinking, our writing, our politics, etc. This (...)
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  36. 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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  37. Lakshmi Arya (2006). The Uniform Civil Code: The Politics of the Universal in Postcolonial India. [REVIEW] Feminist Legal Studies 14 (3):293-328.
    This article speaks of a debate in contemporary India: that surrounding the validity of enacting a civil code that applies uniformly to all communities and religions in the state. In certain feminist arguments, such a code is seen as possibly providing a sphere of rights to Indian women that is alternative to the rights – or wrongs – given to them by the plural religious laws, which form the basis of the civil law in India. India, however, is a heterogeneous (...)
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  38. 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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  39. Kathleen Ashley (1995). Tales of the Marriage Bed From Medieval France. [REVIEW] Speculum 70 (1):138-138.
  40. Frankie Ashton & Gill Whitting (1993). Feminist Theory and Practical Policies Shifting the Agenda in the 1980s.
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  41. Jackie Assayag (1999). The Resources of History Tradition, Narration and Nation in South Asia.
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  42. Mary Astell & Bridget Hill (1986). The First English Feminist Reflections Upon Marriage and Other Writings. Monograph Collection (Matt - Pseudo).
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  43. Aw Ata (1988). Sexual Inequality Amongst Muslim Arabs. Journal of Dharma 13 (1):15-30.
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  44. Margaret Atack (1990). Chris Weedon, Feminist Practise and Poststructuralist Theory. [REVIEW] Radical Philosophy 55:52.
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  45. James M. Ault Jr (1983). Making “Modern” Marriage “Traditional”. Theory and Society 12 (2):181-210.
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  46. H. E. Baber (1987). What Women Want. Journal of Applied Philosophy 4 (1):57-64.
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  47. 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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  48. David T. Baird (1979). Female and Male Climacteric. Journal of Biosocial Science 11 (4):488.
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  49. 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.
  50. David L. Balch (1981). Let Wives Be Submissive the Domestic Code in 1 Peter.
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1 — 50 / 11072