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  1. Tangren Alexander (1992). Lesbian Slip. Hypatia 7 (4):14-30.
  2. Jeffner Allen (1988). Poetic Politics: How the Amazons Took the Acropolis. Hypatia 3 (2):107 - 122.
    This paper explores the poetic politics of lesbian and feminist writing, the textual violence that writing exercises and the amazon intertext it creates. In this particular essay, Jeffner Allen takes as her point of departure the writing of Hélène Cixous and Monique Wittig.
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  3. Louise Brossard (2005). Trois Perspectives Lesbiennes Féministes Articulant le Sexe, la Sexualité Et les Rapports Sociaux de Sexe: Rich, Wittig, Butler. Institut de Recherches Et d'Études Féministes.
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  4. Rachel Burgess (2005). Feminine Stubble. Hypatia 20 (3):230-237.
  5. Cheshire Calhoun (2007). Lesbian Philosophy. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub..
  6. Cheshire Calhoun (2002). Feminism, the Family, and the Politics of the Closet: Lesbian and Gay Displacement. OUP Oxford.
    Feminism, the Family, and the Politics of the Closet is about placing sexual orientation politics within feminist theorizing. It is also about defining the central political issues confronting lesbians and gay men. The book brings the study of lesbians from the margins of feminist theory to the center by critiquing the analytic frameworks employed within feminist theory that renders invisible lesbians' difference from heterosexual women. This book also outlines the basic features of lesbian and gay subordination by exploring the differences (...)
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  7. Cheshire Calhoun (2001). Thinking About the Plurality of Genders. Hypatia 16 (2):67-74.
    : Linda Nicholson argues that because gender is socially constructed, feminist theorizing must be about an expansive multiplicity of subjects called "woman" that bear a family resemblance to each other. But why did feminism expand its category of analysis to apply to all cultures and time periods when social constructionism led lesbian and gay studies to narrow the categories "homosexual" and "lesbian"? And given the multiplicity of genders, why insist that feminist subjects are different, resembling women rather than a multiplicity (...)
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  8. Joan C. Callahan, Bonnie Mann & Sara Ruddick (2007). Editors' Introduction To. Hypatia 22 (1).
  9. Claudia Card (1995). Joyce Trebilcot: Member of the Ancient and Honorable Society of Outsiders on the Occasion of the Publication of "Dyke Ideas" and of Her Retirement From Teaching at Washington University in St. Louis. Hypatia 10 (4):169 - 175.
    In 1994, Joyce Trebilcot retired from teaching at Washington University in St. Louis, where she had founded the Women's Studies Program and had been a member of the Philosophy Department since 1970. In the Fall of 1994 I participated on a SWIP conference panel on her book Dyke Ideas (Trebilcot 1994) conference; I used that occasion also to reminisce and place her work in the context of her life as a SWIP activist. What follows is adapted from that presentation.
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  10. Claudia Card (1992). Selected Bibliography of Lesbian Philosophy and Related Works. Hypatia 7 (4):212 - 222.
  11. Claudia Card (1990). Review: Why Homophobia? [REVIEW] Hypatia 5 (3):110 - 117.
    Suzanne Pharr's Homophobia: A Weapon of Sexism may be an effective tool for women committed to overcoming their own homophobia who want practical advice on recognizing and eradicating it, although as an essay in theory it does not advance the issues. The author seems unaware that Celia Kitzinger has argued recently that "homophobia" is not a helpful concept because it individualizes problems better seen as political and begs the question of the rationality of the fear. I argue that "homophobia" has (...)
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  12. Claudia Card (1990). Why Homophobia? Hypatia 5 (3):110-117.
  13. Rosemary Keefe Curb (1995). Amazon Intertextuality and Sinuosity in Sandra Shotlander's Angels of Power. Hypatia 10 (4):90 - 103.
    Angels of Power, by Australian lesbian playwright Sandra Shotlander, illustrates political strategies described by American lesbian philosopher Jeffner Allen. In the play three female members of Australian parliament align to force regulation of new reproductive technologies. Using essentialist, materialist, liberal, and radical feminist arguments, the characters practice sinuous strategies through loading and layering female signs (intertextuality) in order to eradicate patriarchal signification and reenact a contemporary version of ancient Amazons taking over the Acropolis.
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  14. Mary Daly (2006). Amazon Grace: Re-Calling the Courage to Sin Big. Palgrave Macmillan.
    In her signature style, revolutionary Mary Daly takes you on a Quantum leap into a joyous future of victory for women. Daly, the groundbreaking author of such classics as Beyond God the Father and The Church and the Second Sex , explores the visions of Matilda Joslyn Gage, the great nineteenth-century philosopher, and reveals that her insights are stunningly helpful to twenty-first-century Voyagers seeking to overcome the fascism and life-hating fundamentalism that has infused current power structures. Daly shows us once (...)
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  15. Mary Daly (1998). Quintessence-- Realizing the Archaic Future: A Radical Elemental Feminist Manifesto. Beacon Press.
  16. A. Ferguson, Lesbian Identity - Beauvoir and History.
  17. Ann Ferguson (1998). Cheshire Calhoun's Project of Separating Lesbian Theory From Feminist Theory. Hypatia 13 (1):214 - 223.
    I support Cheshire Calhoun's argument that there is a distinctive type of sexuality injustice addressed to lesbians and gays, but challenge her definitional strategy regarding the concepts of "lesbian" and "gay" and the "universalistic essentialist" distinction that she draws between patriarchy and compulsory heterosexuality. Finally, I take issue with the political implications of her claim that lesbians' and gays' special oppression stems from our exclusion from the legal prerogatives of marriage and parenthood.
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  18. Marilyn Frye (1990). A Response to Lesbian Ethics. Hypatia 5 (3):132-137.
  19. Marilyn Frye (1990). Review: A Response to "Lesbian Ethics". [REVIEW] Hypatia 5 (3):132 - 137.
    Lesbian Ethics seems to address a need for an alternative to heteropatriarchal ethics. That need appears to have two suspect sources: a concept of agency which requires that agents know what is right; and a notion women may have that by being "good" we can escape the degraded status of females and achieve a status of citizeness, or honorary male. Instead of providing such an ethic, the book may show us how to live without it.
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  20. Ruth Ginzberg (1992). Audre Lorde's (Nonessentialist) Lesbian Eros. Hypatia 7 (4):73 - 90.
    Audre Lorde reopened the question of the position of the erotic with respect to both knowledge and power in her 1983 essay "Uses of the Erotic: The Erotic as Power." This is not a new question in the philosophical literature; it is a very old one. What is different about Audre Lorde's examination of Eros is that she starts with a decidedly lesbian conception of Eros, in marked contrast to other Western philosophers' work.
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  21. Sarah Lucia Hoagland (forthcoming). Undivided Rights: Women of Color Organize for Reproductive Justice, And: Policing the National Body: Race, Gender, and Criminalization, And: Conquest: Sexual Violence and American Indian Genocide (Review). Hypatia 22 (2):182-188.
  22. Sarah Lucia Hoagland (1992). Why Lesbian Ethics? Hypatia 7 (4):195 - 206.
    This essay is part of a recent version of a talk I have given by way of introducing Lesbian Ethics. I mention ways in which lesbian existence creates certain conceptual possibilities that can effect conceptual shifts and transform consciousness.
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  23. Wendy Lee-Lampshire (1999). Spilling All Over the "Wide Fields of Our Passions": Frye, Butler, Wittgenstein and the Context(s) of Attention, Intention and Identity (Or: From Arm Wrestling Duck to Abject Being to Lesbian Feminist). Hypatia 14 (3):1-16.
    : I argue for a Wittgensteinian reading of Judith Butler's performative conception of identity in light of Marilyn Frye's analysis of lesbian as nonexistent and Butler's analysis of abject. I suggest that the attempt to articulate a performative lesbian identity must take seriously the contexts within which abjection is vital to maintaining gender, exposing the intimate link between context and the formulation of intention, and shedding light on possible lesbian identities irreducible to abjection.
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  24. Bonnie Mann (2007). The Lesbian June Cleaver: Heterosexism and Lesbian Mothering. Hypatia 22 (1):149-165.
    : For many of us, entry into motherhood involves an ambiguous visibility and intelligibility, where our acceptance into mainstream spaces as mothers entails a loss of lesbian difference. Mann explores this loss using the work of two philosophers of lesbian difference, Monique Wittig and Judith Butler. She argues that the figure of the lesbian mother is deployed on a broad cultural scale to reinvigorate and renaturalize the myth of the happy, natural, heterosexual mother.
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  25. Elizabeth Purcell (2011). Fetishizing Ontology. Radical Philosophy Review 14 (1):67-84.
    Recently Slavoj Žižek has critiqued certain "feminist" readings of Lacan's feminine structure of desire, including Julia Kristeva, for postulating a feminine discourse which is supposedly beyond the phallic economy. This paper defends Kristeva's position, both by noting how Žižek Hegelian ontology prevents him from utilizing the resources of sexual difference and by clarifying Kristeva's double account of maternity. One consequence of this investigation is that a Kristevean theory of desire will provide one with a new form of political intervention by (...)
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  26. Janice G. Raymond (1996). Book Review: Claudia Card. Lesbian Choices. New York: Columbia University Press, 1995. [REVIEW] Hypatia 11 (2):185-188.
  27. Lori Watson (2003). Cheshire Calhoun, Feminism, the Family, and the Politics of the Closet: Lesbian and Gay Displacement:Feminism, the Family, and the Politics of the Closet: Lesbian and Gay Displacement. Ethics 113 (2):396-400.