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Amy Allen [47]Amy Rebekah Allen [1]Amy R. Allen [1]
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Profile: Amy Allen (Pennsylvania State University)
  1.  91
    Amy Allen (2007). The Politics of Our Selves: Power, Autonomy, and Gender in Contemporary Critical Theory. Columbia University Press.
    Introduction : the politics of our selves -- Foucault, subjectivity, and the enlightenment : a critical reappraisal -- The impurity of practical reason : power and autonomy in Foucault -- Dependency, subordination, and recognition : Butler on subjection -- Empowering the lifeworld? autonomy and power in Habermas -- Contextualizing critical theory -- Engendering critical theory.
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  2. 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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  3. Amy Allen (2009). Discourse, Power, and Subjectivation: The Foucault/Habermas Debate Reconsidered. Philosophical Forum 40 (1):1-28.
  4.  59
    Amy Allen (1998). Power Trouble: Performativity as Critical Theory. Constellations 5 (4):456-471.
    Although Judith Butler’s theory of the performativity of gender has been highly influential in feminist theory, queer theory, cultural studies, and some areas of philosophy, it has yet to receive its due from critical social theorists.1 This oversight is especially problematic given the crucial insights into the study of power – a central concept for critical social theory – that can be gleaned from Butler’s work. Her analysis is somewhat unique among discussions of power in its attempt to theorize simultaneously (...)
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  5. Amy Allen (2002). Power, Subjectivity, and Agency: Between Arendt and Foucault. International Journal of Philosophical Studies 10 (2):131 – 149.
    The author argues for bringing the work of Michel Foucault and Hannah Arendt into dialogue with respect to the links between power, subjectivity, and agency.Although one might assume that Foucault and Arendt come from such radically different philosophical starting points that such a dialogue would be impossible, the author argues that there is actually a good deal of common ground to be found between these two thinkers. Moreover, the author suggests that Foucault's and Arendt's divergent views about the role that (...)
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  6. Amy R. Allen (2007). Systematically Distorted Subjectivity?: Habermas and the Critique of Power. Philosophy and Social Criticism 33 (5):641-650.
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  7. Amy Allen (2005). Dependency, Subordination, and Recognition: On Judith Butler's Theory of Subjection. [REVIEW] Continental Philosophy Review 38 (3-4):199-222.
    Judith Butler's recent work expands the Foucaultian notion of subjection to encompass an analysis of the ways in which subordinated individuals becomes passionately attached to, and thus come to be psychically invested in, their own subordination. I argue that Butler's psychoanalytically grounded account of subjection offers a compelling diagnosis of how and why an attachment to oppressive norms – of femininity, for example – can persist in the face of rational critique of those norms. However, I also argue that her (...)
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  8. Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):pp. 156-172.
    This paper examines Young’s conception of power, arguing that it is incomplete, in at least two ways. First, Young tends to equate the term power with the narrower notions of ‘ oppression ’ and ‘domination’. Thus, Young lacks a satisfactory analysis of individual and collective empowerment. Second, as Young herself admits, it is not obvious that her analysis of power can be useful in the context of thinking about transnational justice. Allen concludes by considering one way in which Young’s analysis (...)
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  9. Amy Allen (2000). The Anti-Subjective Hypothesis: Michel Foucault and the Death of the Subject. Philosophical Forum 31 (2):113–130.
    The centerpiece of the first volume of Michel Foucault’s History of Sexuality is the analysis of what Foucault terms the “repressive hypothesis,” the nearly universal assumption on the part of twentieth-century Westerners that we are the heirs to a Victorian legacy of sexual repression. The supreme irony of this belief, according to Foucault, is that the whole time that we have been announcing and denouncing our repressed, Victorian sexuality, discourses about sexuality have actually proliferated. Paradoxically, as Victorian as we allegedly (...)
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  10.  79
    Amy Allen (2003). Foucault and Enlightenment: A Critical Reappraisal. Constellations 10 (2):180-198.
    In a late discussion of Kant’s essay, “Was ist Aufklärung?,” Foucault credits Kant with posing “the question of his own present” and positions himself as an inheritor of this Kantian legacy.1 Foucault has high praise for the critical tradition that emerges from Kant’s historical-political reflections on the Enlightenment and the French Revolution; Kant’s concern in these writings with “an ontology of the present, an ontology of ourselves” is, he says, characteristic of “a form of philosophy, from Hegel, through Nietzsche and (...)
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  11.  69
    Amy Allen (1998). Rethinking Power. Hypatia 13 (1):21 - 40.
    This paper argues that feminists have yet to develop a satisfactory account of power. Existing feminist accounts of power tend to have a one-sided emphasis either on power as domination or on power as empowerment. This conceptual one-sided-ness must be overcome if feminists are to develop an account complex enough to illuminate women's diverse experiences with power. Such an account is sketched here.
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  12.  12
    Amy Allen (2010). The Entanglement of Power and Validity : Foucault and Critical Theory. In Timothy O'Leary & Christopher Falzon (eds.), Foucault and Philosophy. Wiley-Blackwell 78--98.
  13. Amy Allen (1999). Solidarity After Identity Politics: Hannah Arendt and the Power of Feminist Theory. Philosophy and Social Criticism 25 (1):97-118.
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, and (...)
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  14.  12
    Andreea Smaranda Aldea & Amy Allen (2016). History, Critique, and Freedom: The Historical a Priori in Husserl and Foucault. Continental Philosophy Review 49 (1):1-11.
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  15.  21
    Amy Allen (2015). Are We Driven? Critical Theory and Psychoanalysis Reconsidered. Critical Horizons 16 (4):311-328.
    If, as Axel Honneth has recently argued, critical theory needs psychoanalysis for meta-normative and explanatory reasons, this does not settle the question of which version of psychoanalysis critical theorists should embrace. In this paper, I argue against Honneth's favoured version – an intersubjectivist interpretation of Winnicott's object-relations theory – and in favour of an alternative based on the drive-theoretical work of Melanie Klein. Klein's work, I argue, provides critical theorists with a more realistic conception of the person and a richer (...)
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  16. Amy Allen (2000). Feminist Narratives and Social/Political Change. Philosophy and Social Criticism 26 (4):127-132.
    Lara, Maria Pia, Moral Textures: Feminist Narratives in the Public Sphere (reviewed by Amy Allen).
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  17. Amy Allen (2001). Pornography and Power. Journal of Social Philosophy 32 (4):512–531.
    When it was at its height, the feminist pornography debate tended to generate more heat than light. Only now that there has been a cease fire in the sex war does it seem possible to reflect on the debate in a more productive way and to address some of the questions that were left unresolved by it. In this paper, I shall argue that one of the major unresolved questions is that of how feminists should conceptualize power. The antipornography feminists (...)
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  18.  29
    Amy Allen (2015). Emancipation Without Utopia: Subjection, Modernity, and the Normative Claims of Feminist Critical Theory. Hypatia 30 (3):513-529.
    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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  19.  75
    Amy Allen (2008). Feminist Perspectives on Power. Stanford Encyclopedia of Philosophy.
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  20.  4
    Amy Allen (2016). Psychoanalysis and the Methodology of Critique. Constellations 23 (2):244-254.
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  21.  43
    Amy Allen (2012). The Public Sphere: Ideology and/or Ideal? Political Theory 40 (6):822 - 829.
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  22.  11
    Amy Allen (2007). Book Review: The Rights of Others: Aliens, Residents, and Citizens by Seyla Benhabib. [REVIEW] Hypatia: A Journal of Feminist Philosophy 22 (2):200-204.
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  23.  3
    Amy Allen (2014). Normativity, Power, and Gender. Critical Horizons 15 (1):52-68.
    In this paper, I respond to the critiques of my book, "The Politics of Our Selves: Power, Autonomy, and Gender in Contemporary Critical Theory," made by Nikolas Kompridis, Paul Patton, Allison Weir and Moira Gatens. My response is organized around three overlapping themes that are raised in these four astute papers: a defense of my account of normativity, of my reading of Foucault’s conception of power, and of my analysis of gender subordination/identity.
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  24.  17
    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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  25.  9
    Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):156-172.
    In this paper, I examine Iris Marion Young's conception of power, arguing that it is incomplete in at least two ways. First, Young tends to equate the term power with the narrower notions of ‘oppression’ and ‘domination.’ Thus, Young lacks a satisfactory analysis of individual and collective empowerment. Second, as Young herself admits, it is not obvious that her analysis of power can be useful in the context of thinking about transnational justice. I conclude by considering one way in which (...)
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  26.  25
    Amy Allen (2007). The Rights of Others: Aliens, Residents, and Citizens (Review). Hypatia 22 (2):200-204.
  27.  54
    Amy Allen (2007). Scholar's Symposium: The Work of Angela Y. Davis. [REVIEW] Human Studies 30 (4):311-321.
  28.  25
    Amy Allen (2011). Foucault and the Politics of Our Selves. History of the Human Sciences 24 (4):43-59.
    Exploring the apparent tension between Foucault’s analyses of technologies of domination – the ways in which the subject is constituted by power–knowledge relations – and of technologies of the self – the ways in which individuals constitute themselves through practices of freedom – this article endeavors to makes two points: first, the interpretive claim that Foucault’s own attempts to analyse both aspects of the politics of our selves are neither contradictory nor incoherent; and, second, the constructive claim that Foucault’s analysis (...)
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  29.  24
    Amy Allen (2013). Feminism, Foucault, and the Critique of Reason: Re-Reading the History of Madness. Foucault Studies 16:15-31.
    This paper situates Lynne Huffer’s recent queer-feminist Foucaultian critique of reason within the context of earlier feminist debates about reason and critically assesses Huffer’s work from the point of view of its faithfulness to Foucault’s work and its implications for feminism. I argue that Huffer’s characterization of Enlightenment reason as despotic not only departs from Foucault’s account of the relationship between power and reason, it also leaves her stuck in the same double binds that plagued earlier feminist critiques of reason. (...)
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  30.  47
    Amy Allen (2007). Book Review: The Rights of Others: Aliens, Residents, and Citizens by Seyla Benhabib. [REVIEW] Hypatia 22 (2):200-204.
  31.  29
    Amy Allen (2012). The Unforced Force of the Better Argument: Reason and Power in Habermas' Political Theory. Constellations 19 (3):353-368.
  32.  15
    Amy Allen (1998). Foucault's Debt to Hegel. Philosophy Today 42 (1):71-78.
  33.  5
    Amy Allen & Brian Schroeder (2015). Introduction. Journal of Speculative Philosophy 29 (3):261-264.
    This volume of articles contains highlights from the fifty-third Annual Meeting of the Society for Phenomenology and Existential Philosophy. Loyola University–New Orleans with Tulane University hosted the conference on October 23–25, 2014. Many of the articles included here mine the rich and productive vein of post-Kantian critical philosophy that inspires so much work in Continental philosophy; hence the title of our volume is “Legacies of Critique.”The volume opens with the “Co-director’s Address” by outgoing SPEP co-director Amy Allen. Modeled somewhat loosely (...)
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  34.  30
    Amy Allen (2005). Sandra Bartky, “Sympathy and Solidarity” and Other Essays:“Sympathy and Solidarity” and Other Essays. Ethics 115 (3):599-601.
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  35.  6
    Amy Allen (2014). Herrschaft Begreifen: Anerkennung Und Macht in Axel Honneths Kritischer Theorie. Deutsche Zeitschrift für Philosophie 62 (2):260-278.
    Axel Honneth frames his contribution to the tradition of critical theory as an attempt to do justice to both the structures of social domination in contemporary Western societies and the practical resources for their overcoming. This paper assesses how well Honneth’s critical theory, which centers on the notion of the struggle for recognition, accomplishes the first of these two tasks. I argue that Honneth has yet to offer a fully satisfactory analysis of domination because his recognition model is unable to (...)
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  36.  11
    Amy Allen & Anthony Steinbock (2013). Introduction. Journal of Speculative Philosophy 27 (3):217-219.
    This volume of essays brings together some of the highlights from the fifty-first annual meeting of the Society for Phenomenology and Existential Philosophy (SPEP). The Rochester Institute of Technology and Nazareth College hosted our conference on November 1-3, 2012. Although Hurricane Sandy disrupted the travel plans of some of our presenters and forced us to reschedule some sessions, the conference went on as planned. Our local host, Brian Schroeder of the Rochester Institute of Technology, SPEP secretary-treasurer Shannon Mussett, and graduate (...)
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  37.  20
    Amy Allen (2008). Re-Presenting the Good Society by Maeve Cooke. Constellations 15 (4):587-590.
  38.  23
    Amy Allen (2006). Review of Thomas Flynn, Sartre, Foucault and Historical Reason, Volume 2: A Poststructuralist Mapping of History. [REVIEW] Notre Dame Philosophical Reviews 2006 (2).
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  39.  14
    Amy Allen (2011). Race, Empire and the Idea of Human Development by Thomas McCarthy. Constellations 18 (3):487-492.
  40.  12
    Amy Allen (2007). Justice and Reconciliation: The Death of the Prison? Human Studies 30 (4):311 - 321.
  41.  5
    Amy Allen & Anthony Steinbock (2014). Introduction. Journal of Speculative Philosophy 28 (3):213-218.
    This volume of articles contains highlights from the fifty-second annual meeting of the Society for Phenomenology and Existential Philosophy . The University of Oregon hosted our conference on October 24–26, 2013. All three of the plenary sessions for this conference constituted reflections on limits of various kinds: the limits of conceptual thinking, the limits of continental philosophy understood as a kind of post-Kantian quasi-transcendental enterprise, and the idea that SPEP’s guiding orientation is an openness to experience that requires the Society (...)
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  42.  10
    Amy Allen (2010). Review of Hans-Christoph Schmidt Am Busch, Christopher F. Zurn (Eds.), The Philosophy of Recognition: Historical and Contemporary Perspectives. [REVIEW] Notre Dame Philosophical Reviews 2010 (9).
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  43.  7
    Amy Allen (2002). Introduction. International Journal of Philosophical Studies 10 (2):119 – 121.
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  44. Amy Allen (2009). Feminism and the Subject of Politics. In Boudewijn Paul de Bruin & Christopher F. Zurn (eds.), New Waves in Political Philosophy. Palgrave Macmillan
  45. Amy Allen (2009). Feminism and the Subject of Politics Amy Allen. In Boudewijn Paul de Bruin & Christopher F. Zurn (eds.), New Waves in Political Philosophy. Palgrave Macmillan 1.
     
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  46. Amy Allen (2015). SPEP Co-Director's Address. Journal of Speculative Philosophy 29 (3):265-282.
    The topic of my remarks is progress, but I should note at the outset that I have structured this article as something like a theme with variations, rather than a tightly interconnected, progressive argument. I am interested in problematizing how the concept of progress is deployed across a range of discussions. I start with the role of progress in my own field of critical social theory, and then move on to consider the idea of philosophical progress, and finally connect this (...)
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  47. Amy Allen (2016). The End of Progress: Decolonizing the Normative Foundations of Critical Theory. Cup.
    While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School--Jürgen Habermas, Axel Honneth, and Rainer Forst--have persistently defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures (...)
     
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  48. J. L. B., Rudolf Kayser, Amy Allen & Maxim Newmark (1947). Spinoza. Portrait of a Spiritual Hero. Journal of Philosophy 44 (7):192.
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