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  1. Linda Martín Alcoff & Eva Feder Kittay (2007). Introduction: Defining Feminist Philosophy. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub..
  2. Paul Benson (2009). Analyzing Oppression. By ANN E. CUDD. Hypatia 24 (1):178-181.
  3. Luara Ferracioli & Rosa Terlazzo (2014). Educating for Autonomy: Liberalism and Autonomy in the Capabilities Approach. Ethical Theory and Moral Practice 17 (3):443-455.
    Martha Nussbaum grounds her version of the capabilities approach in political liberalism. In this paper, we argue that the capabilities approach, insofar as it genuinely values the things that persons can actually do and be, must be grounded in a hybrid account of liberalism: in order to show respect for adults, its justification must be political; in order to show respect for children, however, its implementation must include a commitment to comprehensive autonomy, one that ensures that children develop the skills (...)
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  4. 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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  5. Anca Gheaus (2015). Feminism and Gender. In Andrew Fiala (ed.), Bloomsbury Companion to Political Philosophy. Bloomsbury. 167-183.
  6. Peter Higgins (2005). Sexual Disorientation: Moral Implications of Gender Norms. In Lisa Gurley, Claudia Leeb & Anna Aloisia Moser (eds.), Feminists Contest Politics and Philosophy. PIE - Peter Lang.
    This paper argues that participating exclusively or predominantly in heterosexual romantic or sexual relationships is prima facie morally impermissible. It holds that this conclusion follows from three premises: (1) gender norms are on-balance harmful; (2) conforming to harmful social norms is prima facie morally impermissible; and (3) participating exclusively or predominantly in heterosexual romantic or sexual relationships is a way of conforming to gender norms.
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  7. Chad Kautzer (2010). Contract and Domination (Review). Journal of Speculative Philosophy 23 (4):pp. 370-373.
  8. Mari Mikkola (2011). Dehumanization. In Thom Brooks (ed.), New Waves in Ethics. Palgrave-MacMillan.
    Martha Nussbaum endorses a kind of humanist feminism, which (for her) involves articulating the notion of human being as a normative ethical concept: once this normative concept is articulated, it can be employed to pick out those modes of treating women that are inappropriate with the view to developing corrective public policies. Contra Nussbaum, Louise Antony argues that human being cannot be defined in a normative sense. For Antony, the only plausible human universals are biological or genetic traits, which lack (...)
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  9. Lisa Rivera (2011). Armed Conflict: Effect on Women. In Encyclopedia of Global Justice.
  10. Katharine Schweitzer (2013). Making Feminist Sense of the Global Justice Movement. By Catherine Eschle and Bice Maiguashca Lanham., Md.: Rowman & Littlefield Publishers, Inc., 2010. [REVIEW] Hypatia 28 (2):388-390.
  11. Daniel Star (2002). Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li. Hypatia 17 (1):77-106.
    Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.
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  12. Nellie Wieland (2011). Finding Love in the Kingdom of Ends. Jurisprudence 2 (2):417-423.