About this topic
Summary Structuralism, as it was founded in early 20th c. linguistics and anthropology, makes binary opposition foundational to a study of culture, and the male/female opposition is key among such binaries. The critique of such binary oppositions found in poststructuralism thus lends itself naturally to feminist philosophical approaches. Poststructural feminism explores alliances with - among other movements and thinkers - Derridean deconstruction, Foucauldian analyses of power and biopolitics, Lacanian psychoanalysis, and Deleuzian philosophy. Putting gender at center stage, it is interested in critiquing and displacing subject/object relations of all kinds, including those of race, economics and class, transnational and postcolonial dynamics, and bodily ability. It thrives in dynamic interaction with existential, phenomenological, psychoanalytic, historicist, Marxist, and materialist approaches.
Key works

Key texts in poststructural feminism include the postcolonial Marxist deconstructive feminism of Gayatri Chakravorty Spivak, for which see Spivak 1993, Drucilla Cornell's classic Cornell 1992 which explores deconstruction's relationship to the ethico-political projects of feminism, and Judith Butler's poststructuralist critique of gender: Butler 1990. A foundational text which lays out the connections between Marxism, psychoanalytis, and structuralism as a starting point for feminist critique is Rubin 1975:Gayle Rubin's The Traffic in Women, while Irigaray 1985 treats similar themes in a different context. For a range of readings in psychoanalytic poststructural feminism see Brennan 1989Anzaldúa 1987 is a fine example of a poststructural feminist approach to lived experience, while Haraway 1991 gives a classic feminist deconstruction of the boundary between nature and technology. For a Foucauldian approach to feminism see McLaren 2002. For a Deleuzian approach see Braidotti 2011.

Introductions Cheah 1996 : Review of two key books: Butler 1993 and Grosz 1994 grappling with the issue of materiality in a feminist poststructuralist context. Fuss 1989: Poststructuralist critiques of essentialist feminism. Cixous 1976: Classic work of poststructuralist feminism. Feder et al 1997: Collection of articles discussing relationship between Derrida and Feminism. Ziarek 2001 Comprehensive introduction to issues of ethics and politics from feminist poststructural/postmodern viewpoint.
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  1. Alia Al-Saji (2010). Bodies and Sensings: On the Uses of Husserlian Phenomenology for Feminist Theory. [REVIEW] Continental Philosophy Review 43 (1):13-37.
    What does Husserlian phenomenology have to offer feminist theory? More specifically, can we find resources within Husserl’s account of the living body ( Leib ) for the critical feminist project of rethinking embodiment beyond the dichotomies not only of mind/body but also of subject/object and activity/passivity? This essay begins by explicating the reasons for feminist hesitation with respect to Husserlian phenomenology. I then explore the resources that Husserl’s phenomenology of touch and his account of sensings hold for feminist theory. My (...)
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  2. Amy Allen (2000). Reconstruction or Deconstruction?: A Reply to Johanna Meehan. Philosophy and Social Criticism 26 (3):53-60.
    I argue that Johanna Meehan's call to examine the extra-linguistic psychic, affective and biological dimensions of gender identity is extremely important both for feminist theory in particular and for contemporary Continental philosophy in general. However, I suspect that such an examination might necessitate more than a mere expansion or reconstruction of Habermas' views; on the contrary, I suggest that Meehan's line of argument might lead instead toward a radical deconstruction of Habermasian critical theory. Key Words: feminism • Habermas • identity (...)
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  3. Amy Allen (1999). The Power of Feminist Theory: Domination, Resistance, Solidarity. Westview Press.
    Power is clearly a crucial concept for feminist theory. Insofar as feminists are interested in analyzing power, it is because they have an interest in understanding, critiquing, and ultimately challenging the multiple array of unjust power relations affecting women in contemporary Western societies, including sexism, racism, heterosexism, and class oppression.In The Power of Feminist Theory, Amy Allen diagnoses the inadequacies of previous feminist conceptions of power, and draws on the work of a diverse group of theorists of power, including Michel (...)
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  4. Sonya Andermahr (1997). A Glossary of Feminist Theory. Distributed Exclusively in the Usa by St. Martin's Press.
    This glossary is both an introduction to the key words of feminist critical theories and a guide to their origins. Acknowledging the variety of contemporary feminist theories, the glossary includes entries on black, post-colonial, Italian, and French feminisms, and draws on a wide range of fields including semiotics, psychoanalysis, structuralism, poststructuralism, and deconstruction.
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  5. Pamela Sue Anderson (2006). Life, Death and (Inter)Subjectivity: Realism and Recognition in Continental Feminism. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):41 - 59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  6. Pamela Sue Anderson (2006). Divinity, Incarnation and Intersubjectivity: On Ethical Formation and Spiritual Practice. Philosophy Compass 1 (3):335-356.
    In what sense, if any, does the dominant conception of the traditional theistic God as disembodied inform our embodied experiences? Feminist philosophers of religion have been either explicitly or implicitly preoccupied by a philosophical failure to address such questions concerning embodiment and its relationship to the divine. To redress this failure, certain feminist philosophers have sought to appropriate Luce Irigaray’s argument that embodied divinity depends upon women themselves becoming divine. This article assesses weaknesses in the Irigarayan position, notably the problematic (...)
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  7. Ovidiu Anemtoaicei & Yvette Russell (2013). Luce Irigaray: Back to the Beginning. International Journal of Philosophical Studies 21 (5):773-786.
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  8. Diane Antonio (2001). The Flesh of All That Is: Merleau-Ponty, Irigaray, and Julian's 'Showings'. Sophia 40 (2):47-65.
    Julian of Norwich (b. 1342) anticipated the ontological and epistemological work on sexed embodiment pioneered in the work of Merleau-Ponty and Irigaray in the 20th century. Her epistemology of sensual ‘showings’ helped reconfigure women’s embodiment and speech acts (‘bodytalk’): by recognizing cognitive emotions and the knowledge-producing body; and by envisioning the intertwining of human flesh with All That Is. The paper next examines Merleau-Ponty’s somatic discourse on the chiasmic flesh, which leads to a discussion of Irigaray’s work on poetic mimesis.
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  9. Katherine Arens (1998). The Linguistics of French Feminism: Sémanalyse as Critical Discourse Analysis. Intertexts 2:171.
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  10. Aurelia Armstrong, Foucault and Feminism. Internet Encyclopedia of Philosophy.
  11. Alison Assiter (1996). Enlightened Women: Modernist Feminism in a Postmodern Age. Routledge.
    This is a bold and controversial feminist, philosophical critique of postmodernism. While providing a brief and accessible introduction to postmodernist feminist thought, Enlightened Women is also a unique defence of realism and enlightenment philosophy. The first half of the book covers an analysis of some of the most influential postmodernist theorists, such as Luce Irigaray and Judith Butler. In the second half Alison Assiter advocates a return to modernism in feminism. She argues, against the current orthodoxy, that there can be (...)
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  12. Athena Athanasiou & Elena Tzelepis (2010). Mourning (as) Woman: Event, Catachresis, and "That Other Face of Discourse": Poiesis of Alterity. In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
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  13. Athena Athanasiou & Elena Tzelepis (2010). Thinking Difference as Different Thinking in Luce Irigaray's Deconstructive Genealogies. In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
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  14. Carol Bacchi (2012). Introducing the 'What's the Problem Represented to Be?' Approach. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press.
  15. Carol Bacchi (2012). Strategic Interventions and Ontological Politics: Research as Political Practice. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press.
  16. Kelly H. Ball (2013). &Quot;more or Less Raped&Quot;: Foucault, Causality, and Feminist Critiques of Sexual Violence. Philosophia 3 (1):14.
  17. Drucilla K. Barker (2004). 11 From Feminist Empiricism to Feminist Poststructuralism: Philosophical Questions in Feminist Economics. In John Bryan Davis & Alain Marciano (eds.), The Elgar Companion to Economics and Philosophy. Edward Elgar Pub.. 213.
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  18. Elaine Hoffman Baruch (1996). She Speaks/He Listens: Women on the French Analyst's Couch. Routledge.
    Although much attention has been given to Jacques Lacan in his rereading of Freud and to French women analysts in their deconstruction of traditional psychoanalysis, little has been available in the US on contemporary male French analysts and their treatment of women. She Speaks/He Listens illustrates the range of thought among some well-known French male psychoanalysts today--from Lacanians to anti-Lacanians to eclectics--with regard to women and sexual difference. Through the interview format, with its possibilities for surprise and spontaneity, the book (...)
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  19. Christine Battersby (2000). Learning to Think Intercontinentally: Finding Australian Routes. Hypatia 15 (2):1-17.
    : This introductory essay argues that it is a mistake to represent Australian feminist philosophy as a kind of discourse theory that is "downstream" of the French post-structuralists or North American postmodernists. Starting with the local--and the specifically Australian modes of racial exclusion, in particular--and exploring some of the byways of philosophy, what we encounter is a range of ontological, ethical, and political models that allow a reconfiguration of self, community, and social change.
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  20. Christine Battersby (1998). The Phenomenal Woman: Feminist Metaphysics and the Patterns of Identity. Routledge.
    Christine Battersby rethinks questions of embodiment, essence, sameness and difference, self and "other", patriarchy and power. Using analyses of Kant, Adorno, Irigaray, Butler, Kierkegaard and Deleuze, she challenges those who argue that a feminist metaphysics is a a contradiction in terms. This book explores place for a metaphysics of fluidity in the current debates concerning postmodernism, feminism and identity politics.
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  21. Christine Battersby (1996). Her Blood and His Mirror: Mary Coleridge, Luce Irigaray, and the Female Self. In Richard Thomas Eldridge (ed.), Beyond Representation: Philosophy and Poetic Imagination. Cambridge University Press. 249--272.
  22. Christine Battersby & Kimberly Hutchings (2008). The Sublime, Terror and Human Difference. Radical Philosophy 148:43.
    Christine Battersby is a leading thinker in the field of philosophy, gender studies and visual and literary aesthetics. In this important new work, she undertakes an exploration of the nature of the sublime, one of the most important topics in contemporary debates about modernity, politics and art. Through a compelling examination of terror, transcendence and the ‘other’ in key European philosophers and writers, Battersby articulates a radical ‘female sublime’. A central feature of The Sublime, Terror and Human Difference is its (...)
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  23. Nancy Bauer (2007). The Second Feminism. Symposia on Gender, Race, and Philosophy.
  24. Chris Beasley & Carol Bacchi (2012). Making Politics Fleshly: The Ethic of Social Flesh. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press. 1099.
  25. Simone de Beauvoir, Michele Le Doeuff, Christine Delphy, Colette Guillaumin, Monique Wittig, Julia Kristeva, Luce Irigaray & Helene Cixous (2000). French Feminism Reader. Rowman & Littlefield Publishers.
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  26. Elisabeth Beck-Gernsheim, Judith Butler & Lidia Puigvert (eds.) (2003). Women & Social Transformation. P. Lang.
  27. Debra Bergoffen (2006). Sartre and the Word. Sartre Studies International 12 (2):83-91.
    Jean Pierre Boulé's Sartre, Self Formation and Masculinities argues that we cannot adequately understand Sartre without taking account of the unique ways in which he negotiated the gender mandates of patriarchy. Taking Boulé's cue, I call on Lacan, Cixous and Beauvoir to interrogate Sartre's relationship to women, to his body and to writing. I argue for Boulé's approach but against several of his conclusions. Further, I credit Boulé with providing ammunition for challenging Lacan's universal account of the mirror stage, and (...)
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  28. Debra B. Bergoffen (1996). Phallic Queerings: Queering the Phallus: Cixous, Irigaray, and Butler. Philosophy Today 40 (1):206-210.
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  29. Emanuela Bianchi (2012). Rewriting Difference: Irigaray and “The Greeks”. Edited by Elena Tzelepis and Athena Athanasiou. Albany: State University of New York Press, 2010. [REVIEW] Hypatia 27 (2):455-460.
  30. Emanuela Bianchi (2010). Sexual Topologies in the Aristotelian Cosmos: Revisiting Irigaray's Physics of Sexual Difference. Continental Philosophy Review 43 (3):373-389.
    Irigaray’s engagement with Aristotelian physics provides a specific diagnosis of women’s ontological and ethical situation under Western metaphysics: Women provide place and containership to men, but have no place of their own, rendering them uncontained and abyssal. She calls for a reconfiguration of this topological imaginary as a precondition for an ethics of sexual difference. This paper returns to Aristotelian cosmological texts to further investigate the topologies of sexual difference suggested there. In an analysis both psychoanalytic and phenomenological, the paper (...)
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  31. Emanuela Bianchi (2006). Receptacle/Chōra: Figuring the Errant Feminine in Plato's Timaeus. Hypatia 21 (4):124-146.
    This essay undertakes a reexamination of the notion of the receptacle/chōra in Plato's Timaeus, asking what its value may be to feminists seeking to understand the topology of the feminine in Western philosophy. As the source of cosmic motion as well as a restless figurality, labile and polyvocal, the receptacle/chōra offers a fecund zone of destabilization that allows for an immanent critique of ancient metaphysics. Engaging with Derridean, Irigarayan, and Kristevan analyses, Bianchi explores whether receptacle/chōra can exceed its reduction to (...)
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  32. Angelique Bletsas (2012). Spaces Between: Elaborating the Theoretical Underpinnings of the 'WPR' Approach and its Significance for Contemporary Scholarship. In Angelique Bletsas & Chris Beasley (eds.), Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press.
  33. Angelique Bletsas & Chris Beasley (eds.) (2012). Engaging with Carol Bacchi: Strategic Interventions and Exchanges. University of Adelaide Press.
    This book arose out of a conference organised by the Fay Gale Centre for Research on Gender at The University of Adelaide honouring Carol Bacchi's work and is intended to make that work accessible to a range of audiences. - from the ...
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  34. Phillip Blond (ed.) (1998). Post-Secular Philosophy: Between Philosophy and Theology. Routledge.
    Presumed long-since dead by Nietzsche, God has made a remarkable comeback in the recent work of Derrida and Levinas who have made people think about theology and what it has to offer in light of the nihilism of postmodern thinking. Post-Secular Philosophy explores the relationship between theology, the major thinkers of the philosophical tradition, and the broader debates about God within modern philosophy and the role of God in postmodern thought. Beginning with Descartes, Kant and Hegel and ending with Derrida, (...)
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  35. Jenifer Booth (2013). Towards a Pre-Modern Psychaitry. Palgrave Macmillan.
    Responding to the work of previous critics of psychiatry, who have associated its undue dominance with both a modern scientific paradigm and political factors, I put forward a theoretical challenge based on MacIntyre`s work on Aquinas and Aristotle, but adding the museum and assembly as conceptual thinking tools. -/- MacIntyre`s work on practices, tradition-constituted enquiry, Marxist ideology and Kuhn are all used in putting forward a pre-modern view of knowledge. The feminist philosophy of Luce Irigaray widens the project to include (...)
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  36. Amalia Boyer (2011). Irigaray and the question on sexual difference. [Spanish]. Eidos 2:90-103.
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} For Luce Irigaray the central question of our age is that of sexual difference. This article attempts to shed light on the reasons for this question through the analysis of the critiques of psychoanalysis and philosophy undertook (...)
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  37. Rosi Braidotti (2011). Nomadic Subjects: Embodiment and Sexual Difference in Contemporary Feminist Theory. Columbia University Press.
    Introduction -- By way of nomadism -- Context and generations -- Sexual difference theory -- On the female feminist subject : from "she-self" to "she-other" -- Sexual difference as a nomadic political project -- Organs without bodies -- Images without imagination -- Mothers, monsters, and machines -- Discontinuous becomings : Deleuze and the becoming-woman of philosophy -- Envy and ingratitude: men in feminism -- Conclusion. Geometries of passion : a conversation.
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  38. Rosi Braidotti (2002). Metamorphoses: Towards a Materialist Theory of Becoming. Published by Polity Press in Association with Blackwell Publishers.
  39. Rosi Braidotti (1993). Embodiment, Sexual Difference, and the Nomadic Subject. Hypatia 8 (1):1 - 13.
    This article deals with sexual difference as a philosophy of subjectivity which, however inspired by poststructuralism, was further developed by feminists. The main features of this philosophy are outlined both in terms of its style and of its vision of woman as subject. The notion of 'difference' is analyzed in details, as the central concept that sustains the feminist nomadic philosophy of a subject that is both complex and situated, politically empowered and epistemologically legitimate.
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  40. Rosi Braidotti (1991). Patterns of Dissonance: A Study of Women in Contemporary Philosophy. Routledge.
  41. Teresa Brennan, Drucilla Cornell & Jacques Derrida (1999). And Emanuela Bianchi (Chair). In Emanuela Bianchi (ed.), Is Feminist Philosophy Philosophy? Northwestern University Press. 26.
  42. Teresa Brennan & Martin Jay (eds.) (1996). Vision in Context: Historical and Contemporary Perspectives on Sight. Routledge.
    Vision and the gaze are key issues in the analysis of racism, sexism and ethnocentrism. In recent radical theory, generally, and French theory in particular, vision has been seen as a means of control. But this view is often unnuanced. It bypasses questions such as: Why is it that contemporary theories have been so critical of vision, and generous towards listening (in psychoanalysis) and language (in philosophy)? This collection of original essays brings together historical studies and contemporary theoretical perspectives on (...)
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  43. Ann Brooks (1997). Postfeminisms: Feminism, Cultural Theory, and Cultural Forms. Routledge.
    Once seen as synonymous with "anti-feminism" postfeminism is now understood as the theoretical meeting ground between feminism and anti-foundationalist movements such as postmodernism, post-structuralism and post-colonialsm. In this clear exposition of some of the major debates, theorists and practitioners, Ann Brooks shows how feminism is being redefined for the twenty first century. Individual chapters look at postfeminism in relation to feminist epistemology, Foucault, psychoanalytic theory and semiology, postmodernism and postcolonialism, cultural politics, popular culture, film and media, and sexuality and identity. (...)
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  44. Eloise A. Buker (1991). Can Feminism Politicize Hermeneutics and Reconstruct Deconstruction? Social Epistemology 5 (4):361 – 369.
  45. Judith Butler (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge.
    Contemporary feminist debates over the meanings of gender lead time and again to a certain sense of trouble, as if the indeterminacy of gender might eventually culminate in the failure of feminism. Perhaps trouble need not carry such a ...
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  46. Anne Caldwell (2002). Transforming Sacrifice: Irigaray and the Politics of Sexual Difference. Hypatia 17 (4):16-39.
    : This essay examines Irigaray's analysis of politics and the political implications of her critique of sacrificial orders that repress difference/matter. I suggest that her descriptions of a fluid "feminine" can be read as an alternative symbolic not dependent on repression. This idea is politically promising in opening a possibility for justice and a nonantagonistic intersubjectivity. I conclude by assessing Irigaray's concrete proposals for sexuate rights and a civil identity for women.
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  47. Jan Campbell (2000). Arguing with the Phallus: Feminist, Queer, and Postcolonial Theory: A Psychoanalytic Contribution. Distributed in the Usa Exclusively by St. Martin's Press.
    What can psychoanalysis offer contemporary arguments in the fields of Feminism, Queer Theory and Post-Colonialism? Jan Campbell introduces and analyses the way that psychoanalysis has developed and made problematic models of subjectivity linked to issues of sexuality, ethnicity, gender, and history. Via discussions of such influential and diverse figures as Lacan, Irigaray, Kristeva, Dollimore, Bhabha, Toni Morrison, and Alice Walker, Campbell uses psychoanalysis as a mediatory tool in a range of debates across the human sciences, while also arguing for a (...)
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  48. John D. Caputo (ed.) (2002). The Religious. Blackwell.
    The Religious offers landmark texts from Kierkegaard, Heidegger, Levinas, Derrida, and Irigaray, excerpts from the famous debate between Jean-Luc Marion and Dominique Janicaud, and ten original selections, some of which include coverage of feminist theology.
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  49. John D. Caputo & Ellen K. Feder (1997). Derrida and Feminism: Recasting the Question of Woman. In Ellen K. Feder, Mary C. Rawlinson & Emily Zakin (eds.), Derrida and Feminism. Routledge.
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  50. Terrell Carver & Samuel A. Chambers (2008). Introduction. In Terrell Carver & Samuel Allen Chambers (eds.), Judith Butler's Precarious Politics: Critical Encounters. Routledge.
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