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Philosophy of Gender, Race, and Sexuality

Edited by Lynne Tirrell (University of Massachusetts, Boston)
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  1. A. E. Adam (2003). Hacking Into Hacking: Gender and the Hacker Phenomenon. Acm Sigcas Computers and Society 33 (4):3.
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    Feminist Phil
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  2. Melitta Adamson (2011). Hildegard von Bingen Physica: Liber Subtilitatum Diversarum Naturarum Creaturarum. [REVIEW] The Medieval Review 6.
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  3. Amy Allen (2015). Emancipation Without Utopia: Subjection, Modernity, and the Normative Claims of Feminist Critical Theory. Hypatia 30 (2):n/a-n/a.
    Feminist theory needs both explanatory-diagnostic and anticipatory-utopian moments in order to be truly critical and truly feminist. However, the explanatory-diagnostic task of analyzing the workings of gendered power relations in all of their depth and complexity seems to undercut the very possibility of emancipation on which the anticipatory-utopian task relies. In this paper, I take this looming paradox as an invitation to rethink our understanding of emancipation and its relation to the anticipatory-utopian dimensions of critique, asking what conception of emancipation (...)
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  4. Jeffner Allen & Luce Irigaray (1988). Lesbian Philosophy: Explorations. Hypatia 3 (2):172-174.
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  5. Sister Prudence Allen (1998). Edith Stein. Review of Metaphysics 52 (1):180-181.
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  6. Louise Antony, Charlene Witt, Linda Alcoff & Elizabeth Potter (1993). A Mind of One's Own: Feminist Essays on Reason and Objectivity. Hypatia 8 (4):140-149.
    The contributors to two new anthologies A Mind of One's Own: Feminist Essays on Reason and Objectivity and Feminist Epistemologies are philosophers for whom feminism is an intellectual as well as political commitment and they produce original, valuable feminist and philosophical work. I focus on differences between the anthologies and on two themes: the social character of knowledge and the allegedly oppressive "masculinism" of epistemological ideals.
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  7. Ana Hiroko Aoke (2014). Antônio Ferreira de Almeida junior no âmbito Das discussões sobre democratizaçãoção. Saberes Em Perspectiva 4 (9):13-23.
    Presente texto tem por objetivo o estudo sobre a atuação de Almeida Júnior diante da expansão das escolas e do ensino secundário que ocorreu na década de 1950 em São Paulo, durante o governo estadual de Jânio Quadros. Pretende analisar as origens das críticas formuladas por Almeida Júnior entre 1957-1958, em relação à qualidade de ensino e em defesa da escola elementar, considerando também a conjuntura política marcada pelo populismo. O recorte temporal escolhido, isto é, entre 1957 e 1958, considera (...)
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  8. Kwame Anthony Appiah (1996). In My Father's House. Hypatia 11 (1):175-201.
    Judeo-Christian and Anglo-Saxon forms of marriage have injected patrilineal values and companionate expectations into the Akan matrilineal family structure. As Anthony Appiah demonstrates, these infusions have generated severe strains in the matrikin social structures and, in extreme cases, resulted in the break up of families. In this essay, I investigate the ideological politics at play in this patrilinealization of Asante society.
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  9. Mieke Bal (1990). Death and Dissymmetry: The Politics of Coherence in the Book of Judges. Hypatia 5 (3):169-171.
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  10. Brigitte Bargetz (2015). The Distribution of Emotions: Affective Politics of Emancipation. Hypatia 30 (2).
    Currently, affect and emotions are a widely discussed political topic. At least since the early 1990s, different disciplines—from the social sciences and humanities to science and technoscience—have increasingly engaged in studying and conceptualizing affect, emotion, feeling, and sensation, evoking yet another turn that is frequently framed as the “affective turn.” Within queer feminist affect theory, two positions have emerged: following Eve Kosofsky Sedgwick's well-known critique, there are either more “paranoid” or more “reparative” approaches toward affect. Whereas the latter emphasize the (...)
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  11. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
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  12. Erin Beeghly (2015). What is a Stereotype? What is Stereotyping? Hypatia 30 (2).
    If someone says, “Asians are good at math” or “women are empathetic,” I might interject, “you're stereotyping” in order to convey my disapproval of their utterance. But why is stereotyping wrong? Before we can answer this question, we must better understand what stereotypes are and what stereotyping is. In this essay, I develop what I call the descriptive view of stereotypes and stereotyping. This view is assumed in much of the psychological and philosophical literature on implicit bias and stereotyping, yet (...)
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  13. Mary Field Belenky, Blythe Mcvicker Clinchy, Nancy Rule Goldberger & Jill Mattuck Tarule (1988). Women's Ways of Knowing: The Development of Self, Voice, and Mind. Hypatia 3 (2):177-179.
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  14. Janet Biehl (1992). Rethinking Ecofeminist Politics. Hypatia 7 (3):216-220.
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  15. Amy Billingsley (2015). Hope in a Vice: Carole Pateman, Judith Butler, and Suspicious Hope. Hypatia 30 (2).
    Eve Sedgwick critiques paranoid methodologies for denying a plurality of affective approaches. Instead, she emphasizes affects such as hope, but her description of hope's openness does not address how hope can avoid discourses that appear to offer amelioration while deceptively masking subjugation. In this context, I will argue that suspicion in feminist political philosophy, as shown in the earlier work of Carole Pateman and Judith Butler, provides a cautious approach toward hope's openness without precluding hope altogether. This analysis will reconsider (...)
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  16. Megan Boler (2002). Feeling Power: Emotions and Education. Hypatia 17 (1):205-209.
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  17. Susan Bordo (2004). Feminist Interpretations of Descartes. Hypatia 19 (2):190-194.
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  18. Harold Braswell (2015). My Two Moms: Disability, Queer Kinship, and the Maternal Subject. Hypatia 30 (1):234-250.
    Dominant Western discourses of motherhood have depicted disabled women as incapable of being mothers. In contrast to these representations, recent literature in disability studies has argued that disabled women can provide maternal care and should therefore retain custody over their children. This literature is commendable, but its emphasis on custodial rights excludes from the category of “mother” those disabled women who cannot maintain child custody. In this article, I challenge this exclusion via an account of my experience with my two (...)
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  19. Barbara Brook, Gail Weiss, Honi Fern Haber, Jane Arthurs & Jean Grimshaw (2004). Feminist Perspectives on the Body. Hypatia 19 (2):160-169.
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  20. Wendy Brown (1990). Manhood and Politics. Hypatia 5 (3):175-180.
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  21. Marylou Buckley (1969). For a Woman of Proverbs. Thought: A Journal of Philosophy 44 (3):433-433.
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  22. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
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  23. V. C. C. (1956). Sex in Christianity and Psychoanalysis. Review of Metaphysics 10 (2):360-360.
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  24. Cheshire Calhoun (2015). Precluded Interests. Hypatia 30 (2):475-485.
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  25. Joan Callahan, Laura Purdy & Kathy Rudy (1997). Reproduction, Ethics, and the Law. Hypatia 12 (4):202-211.
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  26. Claudia Card (2002). On Feminist Ethics & Politics. Hypatia 17 (4):233-235.
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  27. Paula Casal (2015). Marx, Rawls, Cohen, and Feminism. Hypatia 30 (2).
    Although G. A. Cohen's work on Marx was flawed by a lack of gender-awareness, his work on Rawls owes much of its success to feminist inspiration. Cohen appeals effectively to feminism to rebut the basic structure objection to his egalitarian ethos, and could now appeal to feminism in response to Andrew Williams's publicity objection to this ethos. The article argues that Williams's objection is insufficient to rebut Cohen's ethos, inapplicable to variants of this ethos, and in conflict with plausible gender-egalitarian (...)
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  28. Myriam J. A. Chancy (2015). Subjectivity in Motion: Caribbean Women's Articulations of Being From Fanon/Capécia to the Wonderful Adventures of Mrs. Seacole in Many Lands. Hypatia 30 (2):434-449.
    In this essay I show that texts by early Caribbean women writers, such as the Wonderful Adventures of Mrs. Seacole in Many Lands, reveal and resist the effects of colonial paradigms by leaving textual traces of how such paradigms can effectively be countered and overturned. I arrive at such a reading of Seacole via an analysis of Frantz Fanon's reading of Mayotte Capécia's turn-of-the-century novel, Je suis martiniquaise, in light of advances in postcolonial and feminist theory. I argue that doing (...)
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  29. Daniel Ferraz Chiozzini (2014). Apresentação do dossiê “a democratização do ensino: Do ensino secundário ao ensino médio. Saberes Em Perspectiva 4 (9):9-12.
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  30. W. Norris Clarke (2003). The Concept of Woman, Vol. II. International Philosophical Quarterly 43 (2):246-247.
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  31. Stacy Clifford Simplican (2015). Care, Disability, and Violence: Theorizing Complex Dependency in Eva Kittay and Judith Butler. Hypatia 30 (1):217-233.
    How do we theorize the experiences of caregivers abused by their children with autism without intensifying stigma toward disability? Eva Kittay emphasizes examples of extreme vulnerability to overturn myths of independence, but she ignores the possibility that dependents with disabilities may be vulnerable and aggressive. Instead, her work over-emphasizes caregivers' capabilities and the constancy of disabled dependents' vulnerability. I turn to Judith Butler's ethics and her conception of the self as opaque to rethink care amid conflict. Person-centered planning approaches, pioneered (...)
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  32. Sherrill Cohen, Nadine Taub, Elaine Hoffman Baruch, Amadeo F. D'amado & Joni Seager (1989). Reproductive Laws for the 1990s. Hypatia 4 (3):150-159.
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  33. Joyce Contrucci & Judith Plant (1991). Rape of the Wild. Hypatia 6 (1):198-206.
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  34. Miriam Cooke & Angela Woollacott (1994). Gendering War Talk. Hypatia 9 (2):206-212.
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  35. Diana Coole (2015). Emancipation as a Three‐Dimensional Process for the Twenty‐First Century. Hypatia 30 (2).
    This article elicits two overlapping frameworks in which emancipation has been understood and applied to women. The first distinguishes between a) an original definition grounded in Roman Law and defined as release from slavery and b) an Enlightenment sense in which an emancipatory process is associated with a critical ethos. I derive this latter meaning from an analysis of Kant's and Foucault's respective essays on enlightenment. Although they agree that emancipation is an ongoing critical task, I emphasize two aspects of (...)
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  36. Margaret Urban Coyne (1981). The Nature of Woman. International Philosophical Quarterly 21 (1):117-118.
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  37. Daniela Cutas & Anna Smajdor (2015). Postmenopausal Motherhood Reloaded: Advanced Age and In Vitro Derived Gametes. Hypatia 30 (2):386-402.
    In this paper we look at the implications of an emerging technology for the case in favor of, or against, postmenopausal motherhood. Technologies such as in vitro derived gametes have the potential to influence the ways in which reproductive medicine is practiced, and are already bringing new dimensions to debates in this area. We explain what in vitro derived gametes are and how their development may impact on the case of postmenopausal motherhood. We briefly review some of the concerns that (...)
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  38. Wellington Amâncio Da Silva & Feliciano José Borralho de Mira (2015). Zizek e a violência da linguagem-O caso Charlie Hebdo como adormecimento do espaço simbólico dos sujeitos [Doi: 10.15440/arf. 2014.22995]. Aufklärung: Revista de Filosofia 2 (1):p--105.
    Neste paper analisamos o conceito de violência subjetiva e violência objetiva (violência “simbólica” da linguagem) a parti de Žižek (2014), tendo com contexto o caso Chalie Hebdo aqui brevemente investigado a partir de suas charges como instrumento de racionalidade dos instintos. Tal foi desenvolvida por meio dos conceitos de violência aqui apresentados. Como paradigma dessa racionalidade, buscamos inferir o animal político de Aristóteles (1998) em vista da sua similaridade nas representações do homem em Hobbes (2003), a partir dos acontecimentos acima (...)
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  39. Simone de Beauvoir, Margaret A. Simons & Jane Marie Todd (1989). Two Interviews with Simone de Beauvoir. Hypatia 3 (3):11-27.
    In these interviews from 1982 and 1985, I ask Beauvoir about her philosophical differences with Jean-Paul Sartre on the issues of voluntarism vs social conditioning and embodiment, individualism vs reciprocity, and ontology vs ethics. We also discuss her influence on Sartre's work, the problems with the current English translation of The Second Sex, her analyses of motherhood and feminist concepts of woman-identity, and her own experience of sexism.
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  40. Gilles Deleuze (2002). DESCRIPTION OF WOMAN: For a Philosophy of the Sexed Other. Angelaki 7 (3):17 – 24.
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  41. Penelope Deutscher (2000). Coincidence of Comparison. Hypatia 15 (4):224-235.
    Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't (...)
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  42. Rebecca Konyndyk DeYoung (2007). Love of Self and Love of God in Thirteenth Century Ethics. Journal of the History of Philosophy 45 (2):329-330.
    Rebecca Konyndyk DeYoung - Love of Self and Love of God in Thirteenth Century Ethics - Journal of the History of Philosophy 45:2 Journal of the History of Philosophy 45.2 329-330 Muse Search Journals This Journal Contents Reviewed by Rebecca Konyndyk DeYoung Calvin College Thomas M. Osborne, Jr. Love of Self and Love of God in Thirteenth Century Ethics. Notre Dame, IN: University of Notre Dame Press, 2005. Pp. ix + 325. Paper $30.00. Thomas Osborne's study is doubly successful—first, as (...)
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  43. Irene Diamond, Lee Quinby, Seyla Benhabib & Drucilla Cornell (1990). Feminism and Foucault: Reflections on Resistance. Hypatia 5 (3):118-124.
    This essay is a critical review of two recent collections, Feminism and Foucault: Reflections on Resistance, edited by Irene Diamond and Lee Quinby and Feminism as Critique: On the Politics of Gender, edited by Seyla Benhabib and Drucilla Cornell. While the collections differ in their manner of addressing the critical sources that have inspired them-the former relying upon a single theorist, the latter attempting to move through some of the philosophical history that constitutes our present theoretical terrain-both attempt to think (...)
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  44. Susan Dieleman (2015). Epistemic Justice and Democratic Legitimacy. Hypatia 30 (2):n/a-n/a.
    The deliberative turn in political philosophy sees theorists attempting to ground democratic legitimacy in free, rational, and public deliberation among citizens. However, feminist theorists have criticized prominent accounts of deliberative democracy, and of the public sphere that is its site, for being too exclusionary. Iris Marion Young, Nancy Fraser, and Seyla Benhabib show that deliberative democrats generally fail to attend to substantive inclusion in their conceptions of deliberative space, even though they endorse formal inclusion. If we take these criticisms seriously, (...)
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  45. Michael D. Doan (2014). Climate Change and Complacency. Hypatia 29 (3):634-650.
    In this paper I engage interdisciplinary conversation on inaction as the dominant response to climate change, and develop an analysis of the specific phenomenon of complacency through a critical-feminist lens. I suggest that Chris Cuomo's discussion of the “insufficiency” problem and Susan Sherwin's call for a “public ethics” jointly point toward particularly promising harm-reduction strategies. I draw upon and extend their work by arguing that extant philosophical accounts of complacency are inadequate to the task of sorting out what it means (...)
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  46. Janet L. Dolgin, David M. Estlund & Martha C. Nussbaum (2002). Defining the Family: Law, Technology, and Reproduction in an Uneasy Age. Hypatia 17 (3):254-256.
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  47. Tom Dougherty, Samuel Baron & Kristie Miller (2015). Why Do Female Students Leave Philosophy? The Story From Sydney. Hypatia 30 (2):467-474.
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  48. Andrea Dworkin (1988). Intercourse. Hypatia 3 (2):174-177.
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  49. Kelly M. Epley (2015). Care Ethics and Confucianism: Caring Through Li. Hypatia 30 (2):n/a-n/a.
    The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is (...)
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  50. Anne Fausto-Sterling & Edward Stein (2004). Sexing the Body: Gender Politics and the Construction of Sexuality. Hypatia 19 (3):203-208.
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