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  1. Ruth Abbey (2001). The Complete Works of Harriet Taylor Mill (Review). Hypatia 16 (1):94-97.
  2. Ruth Abbey (2001). Book Review: Jo Ellen Jacobs Assistant Edited by Paula Harms Payne. The Complete Works of Harriet Taylor Mill. Bloomington: Indiana University Press, 1998. [REVIEW] Hypatia 16 (1):94-98.
  3. Brooke A. Ackerly (2007). "How Does Change Happen?" Deliberation and Difficulty. Hypatia 22 (4):46-63.
    : Theoretically, feminists ought to be the best deliberative democrats. However, political commitments (which this author shares) to inclusiveness on issues of reproductive health and gay and lesbian rights, for example, create a boundary within feminism between those committed to the "feminist consensus" on these issues and women activists who share some feminist commitments, but not all. This article offers theoretically and empirically informed suggestions for how feminists can foster inclusive deliberation within feminist spaces.
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  4. Brooke A. Ackerly (2007). “How Does Change Happen?” Deliberation and Difficulty. Hypatia 22 (4):46-63.
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  5. Brooke A. Ackerly (2000). Political Theory and Feminist Social Criticism. Cambridge University Press.
    In Political Theory and Feminist Social Criticism, Brooke Ackerly demonstrates the shortcomings of contemporary deliberative democratic theory, relativism and essentialism for guiding the practice of social criticism in the real, imperfect world. Drawing theoretical implications from the activism of Third World feminists who help bring to public audiences the voices of women silenced by coercion, Brooke Ackerly provides a practicable model of social criticism. She argues that feminist critics have managed to achieve in practice what other theorists do only incompletely (...)
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  6. 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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  7. Katherine Adams (2002). At the Table with Arendt: Toward a Self-Interested Practice of Coalition Discourse. Hypatia 17 (1):1-33.
  8. Maria Isabel Peña Aguado (2003). Gerechtigkeit konkret. Die Philosophin 14 (27):122-123.
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  9. T. Akkerman (1992). Nationalism and Feminism: The Unknown Soldier and the New Heloise. History of European Ideas 15 (4-6):649-654.
  10. Linda Alcoff (2000). Introduction to the Symposium on María Pía Lara's. Hypatia 15 (3).
  11. Linda Alcoff (2000). Introduction to the Symposium on Maria Pia Lara's Moral Textures: Feminist Narratives in the Public Sphere. Hypatia 15 (3):161-162.
  12. Linda Martín Alcoff (2004). Book Review: Drucilla Cornell. Just Cause: Freedom, Identity, and Rights. New York: Rowman and Littlefield, 2000. [REVIEW] Hypatia 19 (3):225-228.
  13. Linda Martin Alcoff (2000). Introduction to the Symposium on María Pía Lara's Moral Textures: Feminist Narratives in the Public Sphere. Hypatia 15 (3):161-162.
  14. Karin Aleksander (1995). Provokation Politik. Die Philosophin 6 (11):74-93.
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  15. Amy Allen (2009). Feminism and the Subject of Politics. In Boudewijn Paul de Bruin & Christopher F. Zurn (eds.), New Waves in Political Philosophy. Palgrave Macmillan
  16. 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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  17. Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):156-172.
  18. Amy Allen (2007). Book Review: The Rights of Others: Aliens, Residents, and Citizens by Seyla Benhabib. [REVIEW] Hypatia 22 (2):200-204.
  19. Amy Allen (2000). Feminist Narratives and Social/Political Change. Philosophy and Social Criticism 26 (4):127-132.
    Lara, Maria Pia, Moral Textures: Feminist Narratives in the Public Sphere (reviewed by Amy Allen).
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  20. Elizabeth Anderson (2009). Toward a Non-Ideal, Relational Methodology for Political Philosophy: Comments on Schwartzman's "Challenging Liberalism". Hypatia 24 (4):130 - 145.
  21. Elizabeth Anderson (2009). Toward a Non-Ideal, Relational Methodology for Political Philosophy: Comments on Schwartzman's Challenging Liberalism. Hypatia 24 (4):130-145.
  22. Julia Annas (1980). Women in Western Political Thought By Susan Moller Okin Princeton: Princeton University Press, 1980, 371 Pp., £13.60, £2.50 Paper. [REVIEW] Philosophy 55 (214):564-.
  23. Louise M. Antony (1995). Is Psychological Individualism a Piece of Ideology? Hypatia 10 (3):157 - 174.
    I analyze and criticize Naomi Scheman's argument for the claim that psychological individualism-the thesis that psychological states are entities or particulars over which psychological theories may quantify-has no legitimate philosophical backing and is instead an element of patriarchal ideology. I conclude that Scheman's argument is flawed and that her thesis is false. Psychological individualism is perfectly compatible with and may even be required by feminist political theory.
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  24. Gloria Anzaldúa & Cherrie Moraga (eds.) (1984/2002). This Bridge Called My Back: Radical Writings by Women of Color. Kitchen Table Women of Color Press.
    This Bridge Called My Back - writings by radical women of color, is an anthology that two decades ago, called for 'a radical restructuring of this country' [ie the United States of America]. On the afternoon of September 11, 2001, Cherríe Moraga began her task of composing the foreword to the book's third edition. The bombing of America's World Trade Centre reminded her of the extent to which invasion and terrorism have, for five centuries, been a part life for Third (...)
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  25. Elisabeth Armstrong (2001). Contingency Plans for the Feminist Revolution. Science and Society 65 (1):39 - 71.
    Hope for another movement, a third wave of feminism, inspires fresh debates about the second wave women's movement, particularly the youthful women's liberation movement (WLM). The literature begins a process of what Frigga Haug calls "memory work," the attention of present feminists to their collective past. Nancy Fraser's call to re-center political economy in feminist theories of social change remains important. But in the 1960s and early 70s an understanding of political economy was only one part of feminist theories about (...)
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  26. Richard Arneson, What Sort of Sexual Equality (If Any) Should Feminists Seek?
    The feminist critique of liberalism runs parallel to the Marxist critique of liberal equality and rights. In each case the objection is that a set of liberties and rights formally guaranteed for all does nothing to prevent unfair inequalities in substantive life prospects from burgeoning within this formally equal framework. Workers and capitalists are formally free to trade with each other on any mutually agreeable terms but the enormous disparities in ownership of property bring it about that workers are forced (...)
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  27. Alejandra Arroyo (ed.) (2007). El Pensamiento Feminista. Agencia Española de Cooperación Internacional, Ministerio de Asuntos Exteriores y de Cooperación.
  28. Fidelma Ashe (2006). The Virgin Mary Complex: Feminism and Northern Ireland Politics. Critical Review of International Social and Political Philosophy 9 (4):147-164.
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  29. Fidelma Ashe (2006). The Virgin Mary Connection: Reflecting on Feminism and Northern Irish Politics. Critical Review of International Social and Political Philosophy 9 (4):573-588.
  30. Iulie Aslaksen (2002). Gender Constructions and the Possibility of a Generous Economic Actor. Hypatia 17 (2):118-132.
  31. Kathleen B. Jones (1997). Introduction. Hypatia 12 (4):1-5.
  32. Carol Bacchi (2012). Strategic Interventions and Ontological Politics: Research as Political Practice. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press
  33. Amy R. Baehr (2004). Feminist Politics and Feminist Pluralism: Can We Do Feminist Political Theory Without Theories of Gender? Journal of Political Philosophy 12 (4):411–436.
  34. Amy R. Baehr (2002). Book Review: Alison Jeffries. Women's Voices, Women's Rights: Oxford Amnesty Lectures 1996. Boulder: Westview Press, 1999. [REVIEW] Hypatia 17 (1):197-200.
  35. Amy R. Baehr (1996). Toward a New Feminist Liberalism: Okin, Rawls, and Habermas. Hypatia 11 (1):49 - 66.
    While Okin's feminist appropriation of Rawls's theory of justice requires that principles of justice be applied directly to the family, Rawls seems to require only that the family be minimally just. Rawls's recent proposal dulls the critical edge of liberalism by capitulating too much to those holding sexist doctrines. Okin's proposal, however, is insufficiently flexible. An alternative account of the relation of the political and the nonpolitical is offered by Jürgen Habermas.
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  36. Susanne Baer (2003). Gerechtigkeit konkret. Die Philosophin 14 (27):90-109.
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  37. Cathryn Bailey (2009). Anna Julia Cooper, Visionary Black Feminist: A Critical Introduction. By VIVIAN M. MAY. Hypatia 24 (1):185-188.
  38. Cathryn Bailey (1997). Making Waves and Drawing Lines: The Politics of Defining the Vicissitudes of Feminism. Hypatia 12 (3):17-28.
    If there actually is a third wave of feminism, it is too close to the second wave for its definition to be clear and uncontroversial, a fact which emphasizes the political nature of declaring the existence of this third wave. Through an examination of some third wave literature, a case is made for emphasizing the continuity of the second and third waves without blurring the differences between older and younger feminists.
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  39. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's “Damnation of Women”. Hypatia 20 (3):127-148.
  40. Bat-Ami Bar On (2008). The Opposition of Politics and War. Hypatia 23 (2):141-154.
  41. Bat‐ami Bar On (1994). Meditations on National Identity. Hypatia 9 (2):40-62.
    This essay is about my coming to awareness of my national identity as a Jewish-Israeli while building a friendship with a Palestinian woman, Amal Kawar, and the place of such an awareness in the process of the re-formation of identity. To the extent that it has a conclusion, it is that, at least in the Jewish-Israeli-Palestinian context, a peace that does not reproduce the past necessitates an ethico-politically based self-examination and change.
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  42. Winslow Barbara (1998). [Book Review] Sylvia Pankhurst, Sexual Politics and Political Activism. [REVIEW] Science and Society 62 (2).
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  43. Brigitte Bargetz (2015). The Distribution of Emotions: Affective Politics of Emancipation. Hypatia 30 (3):580-596.
    Currently, affect and emotions are a widely discussed political topic. At least since the early 1990s, different disciplines—from the social sciences and humanities to science and technoscience—have increasingly engaged in studying and conceptualizing affect, emotion, feeling, and sensation, evoking yet another turn that is frequently framed as the “affective turn.” Within queer feminist affect theory, two positions have emerged: following Eve Kosofsky Sedgwick's well-known critique, there are either more “paranoid” or more “reparative” approaches toward affect. Whereas the latter emphasize the (...)
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  44. Sandra Bartky (1993). Reply to Commentators on Femininity and Domination. Hypatia 8 (1):192-196.
  45. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  46. Andrea Baumeister (2006). Feminist Political Theory: An Introduction (2nd Edn). Contemporary Political Theory 5 (1):95.
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  47. Chris Beasley & Carol Bacchi (2012). Making Politics Fleshly: The Ethic of Social Flesh. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press 1099.
  48. Peter Beilharz (1980). Norman Geras, "The Legacy of Rosa Luxemburg". [REVIEW] Theory and Society 9 (4):661.
  49. Macalester Bell (2005). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  50. Macalester Bell (2000). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
1 — 50 / 401