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Philosophy of Gender, Race, and Sexuality

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  1. Asma Abbas (2016). From the Love Studio. Hypatia 31 (4).
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  2. Brendan S. Abel (2014). Hormone Treatment of Children and Adolescents with Gender Dysphoria:An Ethical Analysis. Hastings Center Report 44 (s4):S23-S27.
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  3. Michael Joseph Alfano (1986). Toward a Phenomenology of Human Sexuality. Dissertation, Fordham University
    This dissertation is an attempt to provide a philosophical basis upon which the descriptions of human sexuality, as revealed by the natural and social sciences, may be coordinated, synthesized, and fully understood. Our primary purpose is to reassess the way in which human sexuality is conceived, studied, experienced, and expressed. This involves viewing sexuality as an essential function of personhood, incorporating it within the whole of human existence , and ultimately re-evaluating what it means to speak of persons as sexual (...)
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  4. S. Ali, S. Benjamin & M. Mauthner (2004). The Politics of Gender and Education Critical Perspectives. Monograph Collection (Matt - Pseudo).
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  5. Amy Allen (2014). Normativity, Power, and Gender. Critical Horizons 15 (1):52-68.
    In this paper, I respond to the critiques of my book, "The Politics of Our Selves: Power, Autonomy, and Gender in Contemporary Critical Theory," made by Nikolas Kompridis, Paul Patton, Allison Weir and Moira Gatens. My response is organized around three overlapping themes that are raised in these four astute papers: a defense of my account of normativity, of my reading of Foucault’s conception of power, and of my analysis of gender subordination/identity.
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  6. K. Lange Andersen (1969). Racial and Inter-Racial Differences in Work Capacity. Journal of Biosocial Science 1 (S1):69-80.
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  7. Heather Antecol & Deborah A. Cobb-Clark, The Effect of Community-Level Socio-Economic Conditions on Threatening Racial Encounters.
    This paper contributes to the emerging literature on racial and ethnic tension by analyzing the relationship between local socio-economic conditions and the propensity for outsiders to have threatening racial encounters with insiders. We use unique data for a sample of active-duty Army personnel that allow us to first, link personnel to the local communities in which they are located and second, to avoid any selectivity bias associated with endogenous community selection. We find at best mixed evidence that racial hostility is (...)
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  8. Daniel Brennan (2016). Surfing Like a Girl: A Critique of Feminine Embodied Movement in Surfing. Hypatia 31 (4):907-922.
    This article explores the position of women in the sport of surfing. I contend that within surfing there remain many forms of oppression that have not been given appropriate attention in feminist studies. In this article I apply Iris Marion Young's analysis from “Throwing Like a Girl” to the sport of surfing. Young's article offers many insights into forms of domination and oppression that pervade the sport, and that are demonstrated through the restricted movement of female surfers. I conclude by (...)
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  9. Megan M. Burke (2016). Love as a Hollow: Merleau‐Ponty's Promise of Queer Love. Hypatia 31 (4).
    This article argues that Maurice Merleau-Ponty advances a queer notion of love. In particular, I argue that his notion of love as an institution, as a hollow fueled by the imaginary dimension of existence, shows that love unhinges petrified ideals of gender. I suggest that the crucial insight to be found in Merleau-Ponty's account of love is that love is a lived openness that invites us to seek out new ways of being.
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  10. José Pozo Fajarnés (forthcoming). Contra el «Manifiesto de presentación de la Plataforma por el Derecho de la Mujer a Decidir». El Catoblepas: Revista Crítica Del Presente.
    Reflexiones contra el mito de la libertad suscitadas ante la Plataforma por el Derecho de la Mujer a Decidir.
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  11. Clara Fischer (2016). Feminist Philosophy, Pragmatism, and the “Turn to Affect”: A Genealogical Critique. Hypatia 31 (4):810-826.
    Recent years have witnessed a focus on feeling as a topic of reinvigorated scholarly concern, described by theorists in a range of disciplines in terms of a “turn to affect.” Surprisingly little has been said about this most recent shift in critical theorizing by philosophers, including feminist philosophers, despite the fact that affect theorists situate their work within feminist and related, sometimes intersectional, political projects. In this article, I redress the seeming elision of the “turn to affect” in feminist philosophy, (...)
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  12. Lori Gallegos (2014). Epistemology of Resistance by Jose Medina, 2013 New York, Oxford University Press. [REVIEW] APA Newsletter on Hispanic/Latino Issues in Philosophy 13 (2).
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  13. Patricia L. Grosse (2016). Love and the Patriarch: Augustine and Women. Hypatia 31 (4).
    Theories concerning love in the West tend to be bound by the problematic constraints of patriarchal conceptions of what counts ontologically as “true” or “universal” love. It seems that feminist love studies must choose between shining light on these constraints or bursting through them. In this article I give a feminist analysis of Augustine of Hippo's theory of love through a philosophical, psychological, and theological reading of his complicated relationships with women. I argue that, given the “embodied” nature of his (...)
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  14. Lena Gunnarsson (2016). Hetero‐Love in Patriarchy: An Autobiographical Substantiation. Hypatia 31 (4).
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  15. Cheryl Hall (1998). Preface. Hypatia 13 (3).
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  16. Krista Hyde (2016). Testimonial Injustice and Mindreading. Hypatia 31 (4):858-873.
    Miranda Fricker maintains that testimonial responsibility is the proper corrective to testimonial injustice. She proposes a perceptual-like “testimonial sensibility” to explain the transmission of knowledge through testimony. This sensibility is the means by which a hearer perceives an interlocutor's credibility level. When prejudice causes a hearer to inappropriately deflate the credibility attributed to a speaker, the sensibility may have functioned unreliably. Testimonial responsibility, she claims, will make the capacity reliable by reinflating credibility levels to their proper degree. I argue that (...)
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  17. Sanna Karhu (2016). Judith Butler's Critique of Violence and the Legacy of Monique Wittig. Hypatia 31 (4):827-843.
    Although Judith Butler's theorization of violence has begun to receive growing scholarly attention, the feminist theoretical background of her notion of violence remains unexplored. In order to fill this lacuna, this article explicates the feminist genealogy of Butler's notion of violence. I argue that Butler's theorization of violence can be traced back to Gender Trouble, to her discussion of Monique Wittig's argument that the binary categorization of sex can be conceived as a form of discursive violence. I contend, first, that (...)
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  18. Christine M. Koggel (2016). Remembering and Loving in Relationships Involving Dying, Death, and Grief. Hypatia 31 (4).
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  19. Maria Kronfeldner (2016). The Politics of Human Nature. In Tibayrenc M. & Ayala F. J. (eds.), On human nature: Evolution, diversity, psychology, ethics, politics and religion. Academic Press 625-632.
    Human nature is a concept that transgresses the boundary between science and society and between fact and value. It is as much a political concept as it is a scientific one. This chapter will cover the politics of human nature by using evidence from history, anthropology and social psychology. The aim is to show that an important political function of the vernacular concept of human nature is social demarcation (inclusion/exclusion): it is involved in regulating who is ‘us’ and who is (...)
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  20. Vivian M. May (2016). Anna Julia Cooper's Black Feminist Love‐Politics. Hypatia 31 (4).
    To flesh out love's potential for transformative imaginaries and politics, it is important to explore earlier examples of Black feminist theorizing on love. In this spirit, I examine Anna Julia Cooper, an early Black feminist educator, intellectual, and activist whose work is generally overlooked in feminist and anti-racist thinking on love, affect, and social change. Contesting narrow readings of Cooper, I first explore how critics might engage in more “loving” approaches to reading her work. I then delineate some of her (...)
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  21. Deborah Mühlebach (2016). Reflective Equilibrium as an Ameliorative Framework for Feminist Epistemology. Hypatia 31 (4):874-889.
    As Helen Longino's overview of Hypatia's engagement with feminist epistemology suggests, the last twenty-five years’ contributions to this field reveal a strong focus on the topic of knowledge. In her short outline, Longino questions this narrow focus on knowledge in epistemological inquiry. The main purpose of this article is to provide a framework for systematically taking up the questions raised by Longino, one that prevents us from running the risk of becoming unreflectively involved in sexist, racist, or otherwise problematic inquiry. (...)
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  22. Ornaith O'Dowd (2016). “Caring‐About” and the Problem of Overwhelming Obligations. Hypatia 31 (4):795-809.
    Care theorists often think of care as involving “caring-about”—concern or attentiveness—and “caring-for”—acting to nurture, look after, or meet needs. One problem for any theory of care is the scope of our obligations to care in both of those senses; in particular, our capacities for “caring-about” often outrun our capacities for “caring-for.” Accounts of care as potentially global in scope may ascribe overwhelming obligations to moral agents; however, we are often tempted to avoid or ignore situations that may call for a (...)
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  23. Shaun O'Dwyer (2016). Ibsen's Nora and the Confucian Critique of the “Unencumbered Self”. Hypatia 31 (4):890-906.
    Criticisms of the liberal-individualist idea of the “unencumbered self” are not just a staple of communitarian thought. Some modern Confucian thinkers are now seeking to develop an ethically particular understanding of social roles in the family that is sensitive to gender-justice issues, and that provides an alternative to liberal-individualist conceptions of the “unencumbered self” in relation to family roles. The character of Nora in Henrik Ibsen's A Doll's House seemingly exemplifies such conceptions of the unencumbered self in her rejection of (...)
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  24. Joel Michael Reynolds (2016). Infinite Responsibility in the Bedpan: Response Ethics, Care Ethics, and the Phenomenology of Dependency Work. Hypatia 31 (4):779-794.
    Because Levinas understands ethical response as a response to the radical alterity of the other, he contrasts it with justice, for which alterity becomes a question of equality. Drawing upon the practice of dependency work and the insights of feminist care ethics, I argue that the opposition between responding to another's singularity and leveling it via parity-based principles is belied in the experience of care. Through a hermeneutic phenomenology of caring for my post-stroke grandfather, I develop an account of dependency (...)
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  25. Author unknown (1999). Preface. Hypatia 14 (1):vii-viii.
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  26. Carolyn Ureña (2016). Loving From Below: Of Colonial Love and Other Demons. Hypatia 31 (4).
    This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic forces. In (...)
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  27. Joanne Waugh (1996). Preface. Hypatia 11 (1):vii-vii.
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