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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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  2. Sara Ahmed (2003). Feminist Futures. In Mary Eagleton (ed.), A Concise Companion to Feminist Theory. Blackwell
  3. Rita Alfonso & Jo Trigilio (1997). Surfing the Third Wave: A Dialogue Between Two Third Wave Feminists. Hypatia 12 (3):7-16.
    As third wave feminist philosophers attending graduate schools in different parts of the country, we decided to use our e-mail discussion as the format for presenting our thinking on the subject of third wave feminism. Our dialogue takes us through the subjects of postmodernism, the relationship between theory and practice, the generation gap, and the power relations associated with feminist philosophy as an established part of the academy.
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  4. Jeffner Allen (1984). Women and Food. Journal of Social Philosophy 15 (2):34-41.
  5. Jami L. Anderson (2008). Hegel Knits. APA Newsletter of Feminism and Philosophy.
    Although typical arguments for knitting are that it is useful, therapeutic or the latest trend, I argue that knitting can play a life-changing part in the creation of a person’s self. Knitting can be a genuinely powerful activity, one worthy of respect and admiration.
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  6. Louise Antony (2012). Different Voices or Perfect Storm: Why Are There So Few Women in Philosophy? Journal of Social Philosophy 43 (3):227-255.
  7. Lauren Ashwell (2016). Gendered Slurs. Social Theory and Practice 42 (2):228-239.
  8. Susan Babbitt (2003). Book Review: Martine Watson Brown Ley and Allison B. Kimmich. Women and Autobiography. Wilmington, Delaware: Scholarly Resources, 2000. [REVIEW] Hypatia 18 (3):215-218.
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  9. Alison Bailey & Chris Cuomo (2008). The Feminist Philosophy Reader. McGraw Hill.
    The most comprehensive anthology of feminist philosophy available, this first edition reader brings together over 55 of the most influential and time-tested works to have been published in the field of feminist philosophy. Featuring perspectives from across the philosophical spectrum, and from an array of different cultural vantage points, it displays the incredible range, diversity, and depth of feminist writing on fundamental issues, from the early second wave to the present.
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  10. Alison Bailey & Jacquelyn N. Zita (2007). The Reproduction of Whiteness: Race and the Regulation of the Gendered Body. Hypatia 22 (2):vii-xv.
    Historically critical reflection on whiteness in the United States has been a long-standing practice in slave folklore and in Mexican resistance to colonialism, Asian American struggles against exploitation and containment, and Native American stories of contact with European colonizers. Drawing from this legacy and from the disturbing silence on "whiteness" in postsecondary institutions, critical whiteness scholarship has emerged in the past two decades in U.S. academies in a variety of disciplines. A small number of philosophers, critical race theorists, postcolonial theorists, (...)
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  11. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's “Damnation of Women”. Hypatia 20 (3):127-148.
  12. Victoria Barker (1997). Definition and the Question of “Woman”. Hypatia 12 (2):185-215.
  13. Sandra Bartky (1993). Reply to Commentators on Femininity and Domination. Hypatia 8 (1):192-196.
  14. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  15. Victoria Bates (2012). 'Misery Loves Company': Sexual Trauma, Psychoanalysis and the Market for Misery. [REVIEW] Journal of Medical Humanities 33 (2):61-81.
    This article examines sexual ‘misery memoirs’, focusing on author/reader and genre/market relationships in the context of models of trauma and child sexual abuse. It shows that the success of sexual ‘misery memoirs’ is inextricably bound up with the popular dissemination of a feminist-psychoanalytic model of traumatic memory that has taken place since the 1970s. It also argues that, as the ‘truth’ of recovered and traumatic memories has been fundamental to its success, anxieties about false memory and hoax ‘misery memoirs’ have (...)
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  16. Erin Beeghly (2015). What is a Stereotype? What is Stereotyping? Hypatia 30 (4):675-691.
    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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  17. 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.
  18. Macalester Bell (2005). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  19. Macalester Bell (2000). A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion. Hypatia 20 (4):80-93.
  20. Nora Kizer Bell (1989). Women and AIDS: Too Little, Too Late? Hypatia 4 (3):3 - 22.
    Many authors examine the governmental, the scientific, and the sexual politics of AIDS. Many of these same authors tell the AIDS story within the context of decrying homophobia. The implications of that story, however, have a troubling significance for women. This essay proposes to move the discussion of the sexual politics of AIDS beyond the confines of homophobia and to highlight issues not widely discussed outside of AIDS activist circles-issues which are having, and will continue to have, profound effects on (...)
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  21. Paul Benson (2007). Feminism and the A-Word: Power and Community in the University. Hypatia 22 (4):223-229.
  22. Sandrine Bergès (2016). A Republican Housewife: Marie‐Jeanne Phlipon Roland on Women's Political Role. Hypatia 31 (1):107-122.
    In this paper I look at the philosophical struggles of one eighteenth-century woman writer to reconcile a desire and obvious capacity to participate in the creation of republican ideals and their applications on the one hand, and on the other a deeply held belief that women's role in a republic is confined to the domestic realm. I argue that Marie-Jeanne Phlipon Roland's philosophical writings—three unpublished essays, published and unpublished letters, as well as parts of her memoirs—suggest that even though she (...)
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  23. Memo Bergmann (1986). How Many Feminists Does It Take To Make A Joke? Sexist Humor and What's Wrong With It. Hypatia 1 (1):63-82.
    In this paper I am concerned with two questions: What is sexist humor? and what is wrong with it? To answer the first question, I briefly develop a theory of humor and then characterize sexist humor as humor in which sexist beliefs are presupposed and are necessary to the fun. Concerning the second question, I criticize a common sort of argument that is supposed to explain why sexist humor is offensive: although the argument explains why sexist humor feels offensive, it (...)
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  24. Debra Bergoffen (2003). February 22, 2001: Toward a Politics of the Vulnerable Body. Hypatia 18 (1):116-134.
  25. Debra B. Bergoffen (2008). The Just War Tradition: Translating the Ethics of Human Dignity Into Political Practices. Hypatia 23 (2):72-94.
  26. Debra B. Bergoffen (1999). Marriage, Autonomy, and the Feminine Protest. Hypatia 14 (4):18-35.
  27. Susan E. Bernick (1992). The Logic of the Development of Feminism; or, Is MacKinnon to Feminism as Parmenides Is to Greek Philosophy? Hypatia 7 (1):1-15.
  28. Talia Mae Bettcher (2007). Evil Deceivers and Make-Believers: On Transphobic Violence and the Politics of Illusion. Hypatia 22 (3):43-65.
  29. Rosemary Betterton (2006). Promising Monsters: Pregnant Bodies, Artistic Subjectivity, and Maternal Imagination. Hypatia 21 (1):80-100.
  30. Janet Biehl (1992). Rethinking Ecofeminist Politics. Hypatia 7 (3):216-220.
  31. Carol Bigwood (1991). Renaturalizing the Body. Hypatia 6 (3):54-73.
  32. Robyn Bluhm (2013). Self‐Fulfilling Prophecies: The Influence of Gender Stereotypes on Functional Neuroimaging Research on Emotion. Hypatia 28 (4):870-886.
    Feminist scholars have shown that research on sex/gender differences in the brain is often used to support gender stereotypes. Scientists use a variety of methodological and interpretive strategies to make their results consistent with these stereotypes. In this paper, I analyze functional magnetic resonance imaging (fMRI) research that examines differences between women and men in brain activity associated with emotion and show that these researchers go to great lengths to make their results consistent with the view that women are more (...)
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  33. Megan Boler (2002). Feeling Power: Emotions and Education. Hypatia 17 (1):205-209.
  34. Susan Bordo (2004). Feminist Interpretations of Descartes. Hypatia 19 (2):190-194.
  35. Susan Bordo (1992). “Maleness” Revisited. Hypatia 7 (3):197-207.
  36. Susan J. Brison (2006). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  37. Susan J. Brison (2001). Contentious Freedom: Sex Work and Social Construction. Hypatia 21 (4):192-200.
  38. Barbara Brook, Gail Weiss, Honi Fern Haber, Jane Arthurs & Jean Grimshaw (2004). Feminist Perspectives on the Body. Hypatia 19 (2):160-169.
  39. Belinda Brooks-Grodon (2002). Suzanne M. Zeedyk, and Fiona E. Raitt, The Implicit Relation of Psychology and Law: Women and Syndrome Evidence. [REVIEW] Feminist Legal Studies 10 (2):195-197.
  40. Norma Broude (1997). Impressionism a Feminist Reading : The Gendering of Art, Science, and Nature in the Nineteenth Century.
  41. Kristen Brown (1999). Possible and Questionable: Opening Nietzsche's Genealogy to Feminine Body. Hypatia 14 (3):39-58.
  42. Nathaniel Brown (1979). Sexuality and Feminism in Shelley.
  43. Wendy Brown (1990). Manhood and Politics. Hypatia 5 (3):175-180.
  44. E. L. Browne (1883). Emigration for Women.
  45. Cynthia B. Bryson (1998). Mary Astell: Defender of the “Disembodied Mind”. Hypatia 13 (4):40-62.
  46. Rachel Burgess (2005). Feminine Stubble. Hypatia 20 (3):230-237.
  47. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
  48. Victoria I. Burke (2008). From Ethical Substance to Reflection: Hegel’s Antigone. Mosaic: A Journal for the Interdisciplinary Study of Literature 41 (3).
    Hegel’s treatment of Sophocles’s Antigone exposes a tension in our own landscape between religious and civil autonomy. This tension reflects a deeper tension between unreflective, implicit norms and reflective, explicit norms that can be autonomously endorsed. The tension is, as Hegel recognizes, of particular importance to women. Hegel’s characterization of this tension in light of Antigone is, as H.S. Harris argues, both a more developed and a more fundamental moment in the Phenomenology of Spirit than the moment of Enlightenment autonomy (...)
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  49. Victoria I. Burke (2007). Essence Today: Hegel and the Economics of Identity Politics. Philosophy Today 51 (1):79-90.
    The concept of essence is thought by many political theorists to be a residue of the patriarchal onto-theological tradition of metaphysics that needs to be (or has been) overcome by more progressive aims. The purpose of this paper is to examine the concept of essentialism in light of the treatment of the concept of essence in Hegel’s Science of Logic, and within the context of recent issues in critical race theory and feminism. I will argue that the role of an (...)
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  50. Victoria I. Burke (2005). Hegel's Concept of Mutual Recognition: The Limits of Self-Determination. Philosophical Forum 36 (2):213-220.
    For Hegel, the ideal relation that two self-conscious beings might have to each other is one of reciprocal mutual recognition. According to Hegel, “a self-consciousness exists for [another] consciousness.” That is, self-consciousness is defined by its being recognized as self-conscious by another self-consciousness. In one formulation, Robert Pippin says that this means that “being a free agent consists in being recognized as one.” However, at the same time, Hegel values self-determination, which suggests a fundamental independence from others. The formative activity (...)
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