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  1. Fernando Aguiar & Andrés de Francisco (2009). Rational Choice, Social Identity, and Beliefs About Oneself. Philosophy of the Social Sciences 39 (4):547-571.
    Social identity poses one of the most important challenges to rational choice theory, but rational choice theorists do not hold a common position regarding identity. On one hand, externalist rational choice ignores the concept of identity or reduces it to revealed preferences. On the other hand, internalist rational choice considers identity as a key concept in explaining social action because it permits expressive motivations to be included in the models. However, internalist theorists tend to reduce identity to desire—the desire of (...)
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  2. Linda Martín Alcoff (2006). Visible Identities: Race, Gender, and the Self. OUP USA.
    In the heated debates over identity politics, few theorists have looked carefully at the conceptualizations of identity assumed by all sides. Visible Identities fills this gap. Drawing on both philosophical sources as well as theories and empirical studies in the social sciences, Martín Alcoff makes a strong case that identities are not like special interests, nor are they doomed to oppositional politics, nor do they inevitably lead to conformism, essentialism, or reductive approaches to judging others. Identities are historical formations and (...)
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  3. Jami L. Anderson & Simon Cushing (eds.) (2013). The Philosophy of Autism. Rowman & Littlefield.
    The Philosophy of Autism examines autism from the tradition of analytic philosophy, working from the premise that so-called autism spectrum disorders raise interesting philosophical questions that need to be and can be addressed in a manner that is clear, jargon-free, and accessible. The goal of the original essays in this book is to provide a philosophically rich analysis of issues raised by autism and to afford dignity and respect to those living with autism by placing it at the center of (...)
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  4. Françoise Baylis (2003). Black as Me: Narrative Identity. Developing World Bioethics 3 (2):142–150.
  5. Maren Behrensen (2014). Identity as Convention: Biometric Passports and the Promise of Security. Journal of Information, Communication and Ethics in Society 12 (1):44-59.
  6. Maren Behrensen (2013). Born That Way? The Metaphysics of Queer Liberation. APA Newsletter on Philosophy and Lesbian, Gay, Bisexual and Transgender Issues 12 (2):2-7.
  7. John Christman (2013). Social Practical Identities and the Strength of Obligation. Journal of Social Philosophy 44 (2):121-123.
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  8. Ludger Jansen (2005). Review: Identität und Gemeinschaft. Neuere Beiträge zur Ontologie des Sozialen. [REVIEW] Zeitschrift für Philosophische Forschung 59 (3):444 - 458.
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  9. Ludger Jansen (2004). Ulf Hedetoft, Mette Hjort (Hgg.), The Postnational Self. Belonging and Identity. [REVIEW] Meta­Psychology 7.
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  10. Jan Narveson (2000). Race, Social Identity, Human Dignity. Social Philosophy Today 16:159-170.
    This general discussion asks just what social identity is and to what extent race, gender, and ethnicity contribute to it—the answer being, basically, very little. Social identity is how we are seen and classified by others, involving, in part, classifications that are empirically checkable; but there are also attitudes at work that are not wholly subject to testing. A major concern here is respect for and maintenance of human dignity, which in turn is analyzed into a fundamental “core” notion, and (...)
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  11. Amartya Sen (2009). The Fog of Identity. Politics, Philosophy and Economics 8 (3):285-288.
    Personal identity and social identity are two very different concepts and the idea of getting them together, as Bhikhu Parekh proposes, within an integrated bundle of some `overall identity' raises serious questions of coherence. Personal identity demands the `sameness' of a person (Who is this guy? Am I still the same person that I was ten years ago?). Social identity is focused instead on our social affiliations, such as identifying with others with, say, the same nationality, or the same religion, (...)
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  12. Rogers M. Smith (2008). The Principle of Constituted Identities and the Obligation to Include. Ethics and Global Politics 1 (3).
    Most analysts agree that democratic theorists have not offered a persuasive answer to the question of how the boundaries of a demos, a democratic people, should legitimately be defined. Some contend that boundaries should be maintained in ways that preserve sufficient sense of common identity to sustain support for redistributive policies. Many others endorse the “principle of all affected interests,” but it has been widely criticized as unrealistically destructive of too many existing community boundaries. This essay argues for an alternative (...)
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  13. Dieter Sturma (2007). Person as Subject. Journal of Consciousness Studies 14 (s 5-6):77-100.
    Persons are present in the social realm of reasons and make active use of their ability to express themselves. They have a sense of self-reference and lead their lives in the perspective of possible self-consciousness and possible autonomy. For understanding what it means for a person to be a subject one must avoid egological reifications. Expressions like 'self' or 'self-reference' do not refer to entities. They can only be introduced in a way that meets standards of semantic control. Self- reference (...)
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  14. Ásta Kristjana Sveinsdóttir (2011). The Metaphysics of Sex and Gender. In Charlotte Witt (ed.), Feminist Metaphysics. Springer.
    In this chapter I offer an interpretation of Judith Butler’s metaphysics of sex and gender and situate it in the ontological landscape alongside what has long been the received view of sex and gender in the English speaking world, which owes its inspiration to the works of Simone de Beauvoir. I then offer a critique of Butler’s view, as interpreted, and subsequently an original account of sex and gender, according to which both are constructed—or conferred, as I would put it— (...)
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  15. F. Svenaeus (2012). Organ Transplantation and Personal Identity: How Does Loss and Change of Organs Affect the Self? Journal of Medicine and Philosophy 37 (2):139-158.
    In this paper, changes in identity and selfhood experienced through organ transplantation are analyzed from a phenomenological point of view. The chief examples are heart and face transplants. Similarities and differences between the examples are fleshed out by way of identifying three layers of selfhood in which the procedures have effects: embodied selfhood, self-reflection, and social-narrative identity. Organ transplantation is tied to processes of alienation in the three layers of selfhood, first and foremost a bodily alienation experienced through illness or (...)
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