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Philosophy of Gender, Race, and Sexuality

Edited by Lynne Tirrell (University of Massachusetts, Boston)
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  1. Nancy Arden McHugh (2009). In‐Between Bodies: Sexual Difference, Race, and Sexuality. By Mary Bloodsworth‐Lugo. Hypatia 24 (3):197-200.
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    Feminist Phil
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    Phil of Race
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  2. Janice McLane (1996). The Voice on the Skin: Self-Mutilation and Merleau-Ponty's Theory of Language. Hypatia 11 (4):107 - 118.
    Self-mutilation is generally seen only as a negative response to trauma. But when trauma cannot be expressed, other forms of communication become necessary. As gestural communication, self-mutilation can reorganize and stabilize the trauma victim's world, providing a "voice on the skin" when the actual voice is forbidden. This is a plausible extension of Merleau-Ponty's gestural theory of language, and an interesting comment on his notion of "reversibility" as essential to linguistic communication.
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    Feminist Phil
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  3. Margaret A. McLaren (2003). The Subject of Violence: Arendtean Exercises in Understanding (Review). Hypatia 18 (2):205-208.
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    Feminist Phil
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  4. Anne McLeer (1998). Saving the Victim: Recuperating the Language of the Victim and Reassessing Global Feminism. Hypatia 13 (1):41 - 55.
    This paper reconsiders the use of the term "victim" in feminist theory to attempt to find common ground for the intersection and interconnection of Western and indigenous feminisms. The role of the victim in the discourse of victimology, a branch of criminology, is assessed and applied to the work of Rajeswari Sunder Rajan and Lata Mani who both examine the construction of women's subjectivity in the practice of "sati" in India.
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  5. C. McLeod & F. Baylis (forthcoming). Feminists on the Commodification and (in) Alienability of Human Embryos in Research. Hypatia.
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  6. Inmaculada de Melo-martín & Kristen Intemann (2011). Feminist Resources for Biomedical Research: Lessons From the HPV Vaccines. Hypatia 26 (1):79 - 101.
    Several feminist philosophers of science have argued that social and political values are compatible with, and may even enhance, scientific objectivity. A variety of normative recommendations have emerged regarding how to identify, manage, and critically evaluate social values in science. In particular, several feminist theorists have argued that scientific communities ought to: 1) include researchers with diverse experiences, interests, and values, with equal opportunity and authority to scrutinize research; 2) investigate or "study up" scientific phenomena from the perspectives, interests, and (...)
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     Transgender Issues
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    Phil of Race
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     The Politics of Race
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     Topics in the Phil of Race
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     African-American Phil
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    Phil of Sexual Orientation
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     Sexual Orientations
     Homosexuality and Morality
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     Queer Theory
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    Phil of Sexuality
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     Phil of Love
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  7. Eduardo Mendieta (2012). From Metaphysical Racism to Biopolitical Somatology. [REVIEW] Hypatia 27 (4):906 - 911.
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  8. Eduardo Mendieta (2010). Book Reviews: Family Bonds: Genealogies of Race and Gender. By Ellen K. Feder. [REVIEW] Hypatia 25 (1):239-241.
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  9. Eduardo Mendieta (2004). Phenomenology of Chicana Experience and Identity: Communication and Transformation in Praxis (Review). Hypatia 19 (3):231-234.
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    Feminist Phil
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  10. Eduardo Mendieta (2003). Rethinking Evil: Contemporary Perspectives (Review). Hypatia 18 (2):208-213.
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    Feminist Phil
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  11. Diana T. Meyers (1992). Personal Autonomy or the Deconstructed Subject? A Reply to Hekman. Hypatia 7 (1):124 - 132.
    A response to Susan Hekman's article "Reconstituting the Subject: Feminism, Modernism, and Postmodernism" and to her review of Diana T. Meyers' book Self, Society, and Personal Choice both of which appeared in Hypatia 6(2).
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    Phil of Sexuality
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  12. Jussara Midlej (2011). Piaget e Vygotsky: encontros e desencontros. Saberes Em Perspectiva 1 (1):97-113.
    Ce travail compose un article de révision et il présente, dans son noyau, rachats historiques des vies de Jean Piaget et Lev Semenovich Vygotsky, imprégnés de convergences et similitudes, accords et désaccords entre ses expériences académiques, idées et oeuvres, et celles-ci, chevauchant avec ses contributions dans le zone de sicología de l'éducation. Ils se trouvent en règle tout au long du texte, les similitudes et différences entre les dimensions de l'approche historique-culturelle du psychisme et le constructivisme de Piaget, présents en (...)
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  13. Charles W. Mills (2009). Schwartzman Vs. Okin: Some Comments on "Challenging Liberalism". Hypatia 24 (4):164 - 177.
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  14. Elizabeth Kamarck Minnich (2007). Feminism and the Abyss of Freedom (Review). Hypatia 22 (4):203-206.
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  15. Ursule Molinaro (1989). A Christian Martyr in Reverse Hypatia: 370 - 415 A. D.: A Vivid Portrait of the Life and Death of Hypatia as Seen Through the Eyes of a Feminist Poet and Novelist. [REVIEW] Hypatia 4 (1):6 - 8.
    The torture killing of the noted philosopher Hypatia by a mob of Christians in Alexandria in 415 AD marks the end of a time when women were still appreciated for the brain under their hair.
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  16. Sharon B. Montgomery (1996). Remembering Elizabeth Flower (1915 - 1995). Hypatia 11 (4).
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  17. Christina Shaheen Moosa & Nancy Tuana (2014). Mapping a Research Agenda Concerning Gender and Climate Change: A Review of the Literature. [REVIEW] Hypatia 28 (4).
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  18. Anne Morgan (2009). Simone de Beauvoir's Ethics, the Master/Slave Dialectic, and Eichmann as a Sub-Man. Hypatia 24 (2):39 - 53.
    Simone de Beauvoir incorporates a significantly altered form of the Hegelian master/slave dialectic into "The Ethics of Ambiguity." Her ethical theory explains and denounces extreme wrongdoing, such as the mass murder of millions of Jews at the hands of the Nazis. This essay demonstrates that, in the Beauvoirean dialectic, the Nazi value system (and Hitler) was the master, Adolf Eichmann was a slave, and Jews were denied human status. The analysis counters Robin May Schott's claims that "Beauvoir portrays the attitudes (...)
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  19. Kathryn Pauly Morgan (1986). Romantic Love, Altruism, and Self-Respect: An Analysis of Simone De Beauvoir. Hypatia 1 (1):117 - 148.
    I examine Beauvoir's moral assessment of Romantic Love in The Second Sex. I first set out Beauvoir's central philosophical assumptions concerning the nature and situations of women, setting the framework for her analysis of the intersubjective dynamic which constitutes the phenomenology of romantic loving. In this process four double-bind paradoxes are generated which can lead, ultimately, to servility in the woman who loves. In a separate analysis, I ask whether it is wrong for a woman to aspire to and/or choose (...)
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  20. Paula M. L. Moya (2006). Pilgrimages/Peregrinajes: Theorizing Coalition Against Multiple Oppressions (Review). Hypatia 21 (3):198-202.
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  21. Constance L. Mui & Julien S. Murphy (2003). Enduring Freedom: Globalizing Children's Rights. Hypatia 18 (1):197-203.
    : Events surrounding the September 11 terrorist attacks on the United States raise compelling moral questions about the effects of war and globalization on children in many parts of the world. This paper adopts Sartre's notion of freedom, particularly its connection with materiality and intersubjectivity, to assess the moral responsibility that we have as a global community toward our most vulnerable members. We conclude by examining important first steps that should be taken to address the plight of children.
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  22. Amy Mullin (2010). Filial Responsibilities of Dependent Children. Hypatia 25 (1):157 - 173.
    The ensting literature on filial morality has an important gap. It explores responsibilities adult children have toward their elderly parents, and ignores questions about responsibilities of dependent children. Filling this gap involves specifying what competent and morally decent social parents can kgitimately expect from children. I argue that it is appropriate to expect and encourage young dependent children to demonstrate cooperation, mutuality, and trust, along with gratitude and reciprocity of value.
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  23. Amy Mullin (2007). Private Selves, Public Identities: Reconsidering Identity Politics (Review). Hypatia 22 (2):204-207.
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  24. Amy Mullin (1995). Selves, Diverse and Divided: Can Feminists Have Diversity Without Multiplicity? Hypatia 10 (4):1 - 31.
    I explore connections between social divisions and diversity within the self, while striving to differentiate internal diversity and multiplicity. When the person is understood as composite or multiple, she is seen as divided into several distinct agent-like aspects. This view is found in ancient, modern, and postmodern philosophy, psychology, poetry, and lay people's accounts of their experience. I argue for a conception of the self as diverse but not composite or multiple.
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  25. Luisa Muraro (1987). On Conflicts and Differences Among Women. Hypatia 2 (2):139 - 141.
    Jana Sawicki uses the work and methods of Foucault to explore the possibility of a politics of difference. I argue that Foucault may help us overcome some forms of dogmatism inherited from men's political philosophy of the past, but Foucault is otherwise useless, or worse: misleading. Because Sawicki presents a politics of diversity among women regardless of, and independent from, a politics of sexual difference, I believe Foucault is misleading.
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  26. Jeffrie G. Murphy (1992). Bias Crimes: What Do Haters Deserve? Criminal Justice Ethics 11 (2):20-23.
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  27. Julien S. Murphy (2007). Tête-à-Tête: Simone de Beauvoir and Jean-Paul Sartre (Review). Hypatia 23 (1):208-211.
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  28. Patrick D. Murphy (1991). Ground, Pivot, Motion: Ecofeminist Theory, Dialogics, and Literary Practice. Hypatia 6 (1):146 - 161.
    Ecofeminist philosophy and literary theory need mutually to enhance each other's critical praxis. Ecofeminism provides the grounding necessary to turn the Bakhtinian dialogic method into a critical theory applicable to all of one's lived experience, while dialogics provides a method for advancing the application of ecofeminist thought in terms of literature, the other as speaking subject, and the interanimation of human and nonhuman aspects of nature. In the first part of this paper the benefits of dialogics to feminism and ecofeminism (...)
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  29. Mechthild Nagel (1999). Feminist Interpretations of Immanuel Kant (Review). Hypatia 14 (3):169-172.
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  30. Viviane Namaste (2009). Undoing Theory: The "Transgender Question" and the Epistemic Violence of Anglo-American Feminist Theory. Hypatia 24 (3):11 - 32.
    For nearly twenty years, Anglo-American feminist theory has posed its own epistemological questions by looking at the lives and bodies of transsexuals and transvestites. This paper examines the impact of such scholarship on improving the everyday lives of the people central to such feminist argumentation. Drawing on indigenous scholarship and activisms, I conclude with a consideration of some central principles necessary to engage in feminist research and theory—to involve marginal people in the production of knowledge and to transform the knowledge-production (...)
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  31. Tuana Nancy (1988). The Weaker Seed The Sexist Bias of Reproductive Theory. Hypatia 3 (1):35-59.
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  32. U. Narayan (1995). Mail-Order'Brides. Hypatia 10 (1).
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  33. Uma Narayan (1995). Colonialism and Its Others: Considerations on Rights and Care Discourses. Hypatia 10 (2):133 - 140.
    I point to a colonial care discourse that enabled colonizers to define themselves in relationship to "inferior" colonized subjects. The colonized, however, had very different accounts of this relationship. While contemporary care discourse correctly insists on acknowledging human needs and relationships, it needs to worry about who defines these often contested terms. I conclude that improvements along dimensions of care and of justice often provide "enabling conditions" for each other.
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  34. Uma Narayan (1988). [Poems]. Hypatia 3 (2):101 - 106.
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  35. Uma Narayan (1988). Working Together Across Difference: Some Considerations on Emotions and Political Practice. Hypatia 3 (2):31 - 47.
    Uma Narayan attempts to clarify what the feminist notion of the 'epistemic privilege of the oppressed' does and does not imply. She argues that the fact that oppressed 'insiders' have epistemic privilege regarding their oppression creates problems in dialogue with and coalitionary politics involving 'outsiders' who do not share the oppression, since the latter fail to come to terms with the epistemic privilege of the insiders. She concretely analyzes different ways in which the emotions of insiders can be inadvertantly (...)
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  36. Neil Narine & Sara M. Grimes (forthcoming). Woman as Caretaker: An Archetype That Supports Patriarchal Militarism. Hypatia.
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  37. Margaret Nash (1988). Feminism and Methodology. By Sandra Harding. Bloomington: Indiana University Press. 1987. Hypatia 3 (3):162-164.
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  38. Astrida Neimanis & Rachel Loewen Walker (2013). Weathering: Climate Change and the “Thick Time” of Transcorporeality. Hypatia 29 (2).
    In the dominant “climate change” imaginary, this phenomenon is distant and abstracted from our experiences of weather and the environment in the privileged West. Moreover, climate change discourse is saturated mostly in either neoliberal progress narratives of controlling the future or sustainability narratives of saving the past. Both largely obfuscate our implication therein. This paper proposes a different climate change imaginary. We draw on feminist new materialist theories—in particular those of Stacy Alaimo, Claire Colebrook, and Karen Barad—to describe our relationship (...)
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  39. Hilde Lindemann Nelson (2003). The Atrocity Paradigm: A Theory of Evil (Review). Hypatia 18 (2):213-215.
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  40. Hilde Lindemann Nelson (1995). Resistance and Insubordination. Hypatia 10 (2):23 - 40.
    I introduce the notion of the counterstory: a story that contributes to the moral self-definition of its teller by undermining a dominant story, undoing it and retelling it in such a way as to invite new interpretations and conclusions. Counterstories can be told anywhere, but particularly when told within chosen communities, they permit their tellers to reenter, as full citizens, the communities of place whose goods have been only imperfectly available to its marginalized members.
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  41. James Lindemann Nelson (2010). Book Reviews: Morality and Our Complicated Form of Life: Feminist Wittgensteinian Metaethics. By Peg O'Connor. [REVIEW] Hypatia 25 (1):242-244.
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  42. James Lindemann Nelson (2009). Beyond Moral Judgment. By Alice Crary. Hypatia 24 (1):181-185.
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  43. Julie A. Nelson (1994). More Thinking About Gender: Reply. Hypatia 9 (1):199 - 205.
    Patricia Elliot distorts my work, in summarizing my position as one of advocating a revaluing of feminine qualities. After clarifying my position, I flesh out in greater detail my argument that complete gender neutrality is neither necessary nor sufficient for a non-sexist society. The argument focuses on gender as a cognitive category and on the crucial question of "how do we get there from here.".
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  44. Lynn Hankinson Nelson (1993). A Question of Evidence. Hypatia 8 (2):172 - 189.
    I outline a pragmatic account of evidence, arguing that it allows us to underwrite two implications of feminist scholarship: that knowledge is socially constructed and constrained by evidence, and that social relations, including gender, race, and class, are epistemologically significant. What makes the account promising is that it abandons any pretense of a view from nowhere, the view of evidence as something only individuals gather or have, and the view that individual theories face experience in isolation.
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  45. Lynn Hankinson Nelson & Alison Wylie (2004). Introduction: Special Issue on Feminist Science Studies. Hypatia 19 (1).
    Feminist analyses of science have grown dramatically in scope, diversity, and impact in the years since Nancy Tuana edited the two-volume issue of Hypatia on “Feminism and Science” (Fall 1987, Spring 1988). What had begun in the 1960s and 1970s as a “trickle of scholarship on feminism and science” had widened by the mid-1980s “into a continuous stream” (Rosser 1987, 5). Fifteen years later, the stream has become something of a torrent. The essays assembled for this special issue of Hypatia (...)
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  46. Amy Newman (1994). Feminist Social Criticism and Marx's Theory of Religion. Hypatia 9 (4):15 - 37.
    Feminist philosophers and social theorists have engaged in an extensive critique of the project of modernity during the past three decades. However, many feminists seem to assume that the critique of religion essential to this project remains valid. Radical criticism of religion in the European tradition presupposes a theory of religion that is highly ethnocentric, and Marx's theory of religion serves as a case in point.
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  47. Linda J. Nicholson (2001). Revisioning Gender (Review). Hypatia 16 (1):90-91.
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  48. Sarah Kofman Reading Nietzsche (2008). Joanne Faulkner. Hypatia 23 (1-2):41.
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  49. Nel Noddings (1998). Review of Elizabeth Spelman's Fruits of Sorrow. [REVIEW] Hypatia 13 (2).
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  50. Nel Noddings (1990). A Response. Hypatia 5 (1):120-126.
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