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  1. John C. Adams (2010). Hope, Truth, and Rhetoric : Prophecy and Pragmatism in Service of Feminism's Cause. In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
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  2. Jane Addams (2008). The Public School and the Immigrant Child. In David J. Flinders & Stephen J. Thornton (eds.), The Curriculum Studies Reader. Routledge.
  3. Jane Addams (1898). Ethical Survivals in Municipal Corruption. International Journal of Ethics 8 (3):273-291.
  4. Linda Alcoff & Eva Feder Kittay (eds.) (2007). The Blackwell Guide to Feminist Philosophy. Blackwell Pub..
    The Blackwell Guide to Feminist Philosophy is a definitive introduction to the field, consisting of 15 newly-contributed essays that apply philosophical methods and approaches to feminist concerns. Offers a key view of the project of centering women’s experience. Includes topics such as feminism and pragmatism, lesbian philosophy, feminist epistemology, and women in the history of philosophy.
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  5. Amanda Anderson (2006). The Way We Argue Now: A Study in the Cultures of Theory. Princeton University Press.
    How do the ways we argue represent a practical philosophy or a way of life? Are concepts of character and ethos pertinent to our understanding of academic debate? In this book, Amanda Anderson analyzes arguments in literary, cultural, and political theory, with special attention to the ways in which theorists understand ideals of critical distance, forms of subjective experience, and the determinants of belief and practice. Drawing on the resources of the liberal and rationalist tradition, Anderson interrogates the limits of (...)
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  6. Amrita Banerjee (2011). Reorienting the Ethics of Transnational Surrogacy as a Feminist Pragmatist. The Pluralist 5 (3):107-127.
    The issue of surrogacy has received a great deal of attention in the West ever since the famous Baby M case in the latter part of the 1980s. Ethicists, psychologists, and legal experts have struggled with the meanings and implications of this practice, especially in its commercial form. In contemporary times, however, the phenomenon of surrogacy has assumed new dimensions as it travels across national borders in the context of globalization. As a transnational phenomenon, it is now marketed as an (...)
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  7. Amrita Banerjee (2008). Follett's Pragmatist Ontology of Relations: Potentials for a Feminist Perspective on Violence. Journal of Speculative Philosophy 22 (1):pp. 3-11.
  8. Kara Barnette (2011). The Social Philosophy of Jane Addams. By Maurice Hamington. Hypatia 26 (4):872-875.
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  9. Susan Bickford (1993). Why We Listen to Lunatics: Antifoundational Theories and Feminist Politics. Hypatia 8 (2):104 - 123.
    In this essay, I argue that Richard Rorty's version of pragmatism focuses too much on community, and gives insufficient attention to the workings of power and the necessary relation between theory and practice. I then turn briefly to the work of Michel Foucault for a better understanding of power relations. Finally, I argue for the value of learning from a group of writers who connect theory and practice in a way that attends to both community and power relations.
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  10. Matthew J. Brown & Joyce C. Havstad, The Science and Politics of Global Climate Change: A Feminist Pragmatist Perspective.
    We offer a critical analysis of the science and politics of global climate change from a feminist pragmatist perspective, with special attention to the interactions between science and policy. We find the current state of play in all three areas (science, policy, and the space of interaction between them) to be lacking. We attribute mutual responsibility for the current impasse in addressing the climate crisis. What is called for is an alternative framework for thinking about science and policy interactions, which (...)
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  11. Victoria Bissell Brown (2010). Sex and the City: Jane Addams Confronts Prostitution. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press.
  12. James Campbell (1998). Pragmatism and Feminism. Newsletter of the Society for the Advancement of American Philosophy 26 (81):18-20.
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  13. John Capps (1996). Pragmatism, Feminism, and the Sameness-Difference Debate. Transactions of the Charles S. Peirce Society 32 (1):65 - 105.
  14. Elsie Ripley Clapp (1909). Dependence Upon Imagination of the Subject-Object Distinction. Journal of Philosophy, Psychology and Scientific Methods 6 (17):455-460.
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  15. Ann Clark (1993). The Quest for Certainty in Feminist Thought. Hypatia 8 (3):84 - 93.
    In this paper I argue that the essentialism/antiessentialism debate among feminists is a variety of the idealist/realist split that Dewey addressed in The Quest for Certainty. I attempt to use Dewey's thought to subvert this opposition so that we can remove the feminist discussion from the structure of an idealist/realist either/or.
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  16. Sharyn Clough (2010). Drawing Battle Lines and Choosing Bedfellows : Rorty, Relativism, and Feminist Strategy. In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
  17. Sharyn Clough (2004). Having It All: Naturalized Normativity in Feminist Science Studies. Hypatia 19 (1):102-118.
    : The relationship between facts and values—in particular, naturalism and normativity—poses an ongoing challenge for feminist science studies. Some have argued that the fact/value holism of W.V. Quine's naturalized epistemology holds promise. I argue that Quinean epistemology, while appropriately naturalized, might weaken the normative force of feminist claims. I then show that Quinean epistemic themes are unnecessary for feminist science studies. The empirical nature of our work provides us with all the naturalized normativity we need.
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  18. Sharyn Clough & Jonathan Kaplan (2003). Davidson and Wittgenstein on Knowledge, Communication and Social Justice. In C. G. Prado (ed.), A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
    The works of the later Wittgenstein resonate with aspects of the pragmatist tradition in American philosophy. Davidson’s work is similarly informed. We argue that because of their association with the pragmatist tradition, their work can be put to use by philosophers interested in social justice issues, including, for example, feminism, and critical race theory. Philosophers concerned with social justice continue to struggle between the extremes of an untenable foundationalism and a radical relativism. Given their holistic understanding of knowledge, meaning and (...)
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  19. Lorraine Code (2006). Review: Kory Spencer Sorrell. Representative Practices: Peirce, Pragmatism, and Feminist Epistemology. Fordham University Press, 2004. [REVIEW] Transactions of the Charles S. Peirce Society 42 (1):154-158.
  20. Elena Cuffari (2011). Habits of Transformation. Hypatia 26 (3):535-553.
    This essay argues that according to feminist existential phenomenology, feminist pragmatism, and feminist genealogy, our embodied condition is an important starting place for ethical living due to the inevitable role that habits play in our conduct. In bodies, the phenomenon of habit uniquely holds together the ambiguities of freedom and determinism, transcendence and immanence, and stability and plasticity. Seeing habit formation as a matter of self-growth and social justice gives fresh opportunity for thinking of “assuming ambiguity” as a lifelong endeavor (...)
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  21. Mary Jo Deegan & Christopher W. Podeschi (2001). The Ecofeminist Pragmatism of Charlotte Perkins Gilman. Environmental Ethics 23 (1):19-36.
    We read the roots of contemporary ecofeminism through the lens of feminist pragmatism. After indicating the general relation between ecofeminism and feminist pragmatism, we provide a detailed analysis of Charlotte Perkins Gilman’s saga Herland and With Her in Ourland to document the strong connection between these two traditions. Gilman’s congruencies with ecofeminism make clear that she was a forerunner and perhaps a foundation for contemporary ecofeminism. However, further analyses are needed to reveal the full import of this link between ecofeminism (...)
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  22. Susan Dieleman (2010). Revisiting Rorty: Contributions to a Pragmatist Feminism. Hypatia 25 (4):891-908.
    In this paper, I contribute to the ongoing investigation of the similarities and dissimilarities between feminism and pragmatism—a project explored more than fifteen years ago in the Hypatia special issue on Feminism and Pragmatism (1993)—by looking at the value of Richard Rorty's work for feminist theorists and activists. In this paper, I defend Rorty against three central feminist criticisms: 1) that Rorty's defense of liberal irony relies upon a problematic delineation between public and private, 2) that Rorty's endorsement of reform (...)
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  23. Josephine Donovan (2001). Pragmatism and Feminism. International Studies in Philosophy 33 (4):144-146.
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  24. Jane Duran (2001). A Holistically Deweyan Feminism. Metaphilosophy 32 (3):279-292.
    The argument that a holistic analysis of Dewey's work, drawing not only on the major portions subject to extensive commentary (such as Experience and Nature) but also on his aesthetics, provides fuel for feminist theorizing is sustained by advertence to the standard commentary and also to new work in aesthetic feminism itself. Sleeper, Rorty, Hickman and Russell are cited, and the recent resurgence of interest in developing the intersection between analytic aesthetics and feminist aesthetics is alluded to. It is concluded (...)
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  25. Jane Duran (1993). The Intersection of Pragmatism and Feminism. Hypatia 8 (2):159 - 171.
    I cite areas of pragmatism and feminism that have an intersection with or an appeal to the other, including the notions of the universal and/or normative, and foundationalist lines in general. I deal with three areas from each perspective and develop the notion of their intersection. Finally, the paper discusses the importance of a pragmatic view for women's lives and the importance of psychoanalytic theory for finding another area where pragmatism and feminism mesh.
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  26. Beth Eddy (2010). Struggle or Mutual Aid: Jane Addams, Petr Kropotkin, and the Progressive Encounter with Social Darwinism. The Pluralist 5 (1):21-43.
    The year is 1901. Two minor celebrities from opposite corners of the globe share an evening meal in Chicago. Both are politically left-leaning, both are evolutionists of a sort, both are concerned with the plight of the poor in the face of the escalation of the Industrial Revolution. The Russian man has been giving a series of lectures to the people of Chicago; he is staying at the American woman's settlement house-Hull House. They are Jane Addams, Chicago's activist social worker (...)
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  27. Clara Fischer (2010). Consciousness and Conscience: Feminism, Pragmatism and the Potential for Radical Change. Studies in Social Justice 4 (1):67 - 85.
    Pragmatist philosopher John Dewey famously stated that man is a creature of habit, and not of reason or instinct. In this paper, I will assess Dewey’s explication of the habituated self and the potential it holds for radical transformative processes. In particular, I will examine the process of coming to feminist consciousness, and will show that a feminist-pragmatist reading of change can accommodate a view of the self as responsible agent. Following the elucidation of the changing self, I will appraise (...)
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  28. Marilyn Fischer (2010). Trojan Women and Devil Baby Tales : Addams on Domestic Violence. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press. 81.
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  29. Marilyn Fischer (2006). Jane Addams. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub..
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  30. Mathew A. Foust (2008). Perplexities of Filiality: Confucius and Jane Addams on the Private/Public Distinction. Asian Philosophy 18 (2):149 – 166.
    This article compares the ways in which the classic Western philosophical division between the private and public spheres is challenged by an apparently disparate pair of thinkers—Confucius and Jane Addams. It is argued that insofar as the public and private distinction is that between the sphere of the family and that outside of the family, Confucius and Addams offer ways of rethinking that distinction. While Confucius endorses a porous relation between these realms, Addams advocates a relation that fosters reconstructive transformation (...)
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  31. Judith M. Green (2010). Social Democracy, Cosmopolitan Hospitality, and Intercivilizational Peace : Lessons From Jane Addams. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press.
  32. Maurice Hamington (2010). Community Organizing : Addams and Alinsky. In , Feminist Interpretations of Jane Addams. Pennsylvania State University Press. 255.
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  33. Maurice Hamington (ed.) (2010). Feminist Interpretations of Jane Addams. Pennsylvania State University Press.
    "A collection of articles that address Jane Addams (1860-1935) in terms of her contribution to feminist philosophy and theory through her work on culture, art, ...
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  34. Maurice Hamington (2009). Feminist Prophetic Pragmatism. Journal of Speculative Philosophy 23 (2):pp. 83-91.
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  35. Maurice Hamington, Jane Addams. Stanford Encyclopedia of Philosophy.
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  36. Maurice Hamington (2005). Public Pragmatism: Jane Addams and Ida B. Wells on Lynching. Journal of Speculative Philosophy 19 (2):167-174.
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  37. Maurice Hamington (2003). The Task of Utopia: A Pragmatist and Feminist Perspective (Review). Journal of Speculative Philosophy 17 (2):142-144.
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  38. Maurice Hamington & Celia Bardwell-Jones (eds.) (2012). Contemporary Feminist Pragmatism. Routledge.
    The editors of this volume believe the next logical step is the contemporary application to both theory and experience.
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  39. Carroll Guen Hart (1993). "Power in the Service of Love": John Dewey's Logic and the Dream of a Common Language. Hypatia 8 (2):190 - 214.
    While contemporary feminist philosophical discussions focus on the oppressiveness of universality which obliterates "difference," the complete demise of universality might hamper feminist philosophy in its political project of furthering the well-being of all women. Dewey's thoroughly functionalized, relativized, and fallibilized understanding of universality may help us cut universality down to size while also appreciating its limited contribution. Deweyan universality may signify the ongoing search for a genuinely common language in the midst of difference.
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  40. John A. Hobson (1903). Book Review:Democracy and Social Ethics. Jane Addams. [REVIEW] Ethics 13 (3):375-.
  41. Nancy J. Holland (1995). Convergence on Whose Truth?: Feminist Philosophy and the "Masculine Intellect" of Pragmatism. Journal of Social Philosophy 26 (2):170-183.
  42. Moira Howes (2006). On the Very Idea of a Feminist Epistemology for Science: Review Symposium for Sharyn Clough's Beyond Epistemology: A Pragmatist Approach to Feminist Science Studies. Metascience 15 (1):8-15.
  43. Catherine Hundleby (2006). Beyond Epistemology: A Pragmatist Approach to Feminist Science Studies. Dialogue 45 (4):782-784.
  44. Catherine Hundleby (2006). Beyond Epistemology: A Pragmatist Approach to Feminist Science Studies Sharyn Clough Lanham, MD: Rowman & Littlefield, 2003, Viii + 166 Pp., $65.00, $24.95 Paper. [REVIEW] Dialogue 45 (04):782-.
  45. Shannon Jackson (2010). Toward a Queer Social Welfare Studies : Unsettling Jane Addams. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press. 159.
  46. Stanlie M. James & Abena P. A. Busia (eds.) (1993). Theorizing Black Feminisms: The Visionary Pragmatism of Black Women. Routledge.
    Theorizing Black Feminisms outlines some of the crucial debates going on among Black feminists today. In doing so it brings together a collection of some of the most exciting work by Black women scholars. The book encompasses a wide range of diverse subjects and refuses to be limited by notions of disciplinary boundaries or divisions between theory and practice. Theorizing Black Feminisms combines essays on literature, sociology, history, political science, anthropology, and art. As such it will be vital reading for (...)
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  47. V. Denise James (2009). Theorizing Black Feminist Pragmatism: Forethoughts on the Practice and Purpose of Philosophy as Envisioned by Black Feminists and John Dewey. Journal of Speculative Philosophy 23 (2):pp. 92-99.
  48. Marianne Janack (ed.) (2010). Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
    "A discussion of issues raised by Richard Rorty's engagement with feminist philosophy.
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  49. Katherine Joslin (2010). Reading Jane Addams in the Twenty-First Century. In Maurice Hamington (ed.), Feminist Interpretations of Jane Addams. Pennsylvania State University Press. 31--53.
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  50. John Kaag (2011). Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot. Lexington.
    Idealism, Pragmatism, and Feminism provides an account of the life and writings of Ella Lyman Cabot (1866-1934), a woman who received formal training, but not formal recognition, in the field of classical American philosophy. It highlights the themes of idealism, pragmatism and feminism as they emerged in the course of career as an educational reformer and ethicist that spanned nearly four decades. Cabot's writings, developed in graduate seminars at Harvard and Radcliffe at the turn of the century complement, and in (...)
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