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  1. Genevieve Lloyd (2013). Enlightenment Shadows. Oxford Univ Pr.
    Genevieve Lloyd presents a new study of the place of Enlightenment thought in intellectual history and of its continued relevance. She offers original readings of a range of key texts, which highlight the ways in which Enlightenment thinkers enacted in their writing--and reflected on--the interplay of intellect, imagination, and emotion.
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  2. Genevieve Lloyd (2013). No Title Available: Review. Philosophy 88 (2):317-321.
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  3. Genevieve Lloyd (2013). Spinoza on Philosophy, Religion, and Politics: The Theologico-Political Treatise. By James. Oxford University Press, 2012, Pp. 360, £30 ISBN: 978-0199698127. [REVIEW] Philosophy 88 (2):317-321.
  4. Genevieve Lloyd (2013). The Philosophical History of Wonder. Graduate Faculty Philosophy Journal 34 (2):299-316.
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  5. Genevieve Lloyd (2012). Imagining Difference: Cosmopolitanism in Montesquieu'sPersian Letters. Constellations 19 (3):480-493.
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  6. Genevieve Lloyd (2011). Romulus, My Father and the "Virtues of Truth". In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge
  7. Genevieve Lloyd (2010). “September 11” as “Event”. The Philosophers' Magazine 50 (50):78-79.
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  8. Genevieve Lloyd (2009). Dominance and Difference : A Spinozistic Alternative to the Distinction Between "Sex" and "Gender". In Moira Gatens (ed.), Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press
  9. Genevieve Lloyd (2008). Acknowledgments. In Providence Lost. Harvard University Press 345-346.
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  10. Genevieve Lloyd (2008). 4. Augustine Divine Justice and the “Ordering” of Evil. In Providence Lost. Harvard University Press 129-159.
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  11. Genevieve Lloyd (2008). 3. Agreeing with Nature Fate and Providence in Stoic Ethics. In Providence Lost. Harvard University Press 90-128.
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  12. Genevieve Lloyd (2008). 7. Designer Worlds. In Providence Lost. Harvard University Press 235-278.
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  13. Genevieve Lloyd (2008). 1. Euripides, Philosopher of the Stage. In Providence Lost. Harvard University Press 14-56.
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  14. Genevieve Lloyd (2008). Further Reading. In Providence Lost. Harvard University Press 347-360.
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  15. Genevieve Lloyd (2008). Introduction. In Providence Lost. Harvard University Press 1-13.
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  16. Genevieve Lloyd (2008). Index. In Providence Lost. Harvard University Press 361-371.
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  17. Genevieve Lloyd (2008). 6. Living with Necessity: Spinoza and the Philosophical Life. In Providence Lost. Harvard University Press 192-234.
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  18. Genevieve Lloyd (2008). Notes. In Providence Lost. Harvard University Press 333-344.
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  19. Genevieve Lloyd (2008). 8. Providence as Progress. In Providence Lost. Harvard University Press 279-301.
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  20. Genevieve Lloyd (2008). Providence Lost. Harvard University Press.
    Introduction -- Euripides, philosopher of the stage -- The world of men and gods -- Agreeing with nature : fate and providence in stoic ethics -- Augustine : divine justice and the "ordering" of evil -- The philosopher and the princess : Descartes and the philosophical life -- Living with necessity : Spinoza and the philosophical life -- Designer worlds -- Providence as progress -- Providence lost.
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  21. Genevieve Lloyd (2008). Shaping a Life: Narrative, Time and Necessity. In Catriona Mackenzie & Kim Atkins (eds.), Practical Identity and Narrative Agency. Routledge
     
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  22. Genevieve Lloyd (2008). 5. The Philosopher and the Princess: Descartes and the Philosophical Life. In Providence Lost. Harvard University Press 160-191.
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  23. Genevieve Lloyd (2008). 2. The World of Men and Gods. In Providence Lost. Harvard University Press 57-89.
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  24. Genevieve Lloyd (2007). Wittgenstein's Circle. The Philosophers' Magazine 38:57-59.
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  25. Genevieve Lloyd (2005). Providence Lost:'September II'and the History of Evil. Critical Horizons 6 (1).
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  26. Genevieve Lloyd (2005). Providence Lost: 'September 11' and the History of Evil. Critical Horizons 6 (1):23-43.
    This paper discusses the philosophical significance of 'September 11' by relating it to attempts that have been made throughout the history of philosophy to read particular events as symbols of conceptual change. It draws especially on Susan Neiman's Evil in Modern Thought and Giovanna Borradori's dialogues with Derrida and Habermas, in her Philosophy in a Time of Terror, to relate 'September 11' to Kant's versions of Progress, Providence and Cosmopolitanism.
     
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  27. Genevieve Lloyd (2005). What a Union! The Philosophers' Magazine 29:45-48.
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  28. Genevieve Lloyd (ed.) (2002). Feminism and History of Philosophy. Oxford University Press.
    This new collection of essays by leading feminist critics highlights the fresh perspectives that feminism can offer to the discussion of past philosophers. Rather than defining itself through opposition to a "male" philosophical tradition, feminist philosophy emerges not only as an exciting new contribution to the history of philosophy, but also as a source of cultural self-understanding in the present.
     
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  29. Genevieve Lloyd (2002). Le Doeuff and History of Philosophy. In Feminism and History of Philosophy. OUP Oxford
  30. Genevieve Lloyd (ed.) (2001). Spinoza: Critical Assessments. Routledge.
    These volumes provide a comprehensive selection of high quality critical discussions of Spinoza's philosophy published in, or translated into English since 1970. Edited by a distinguished academic panel, these volumes allow current debates on key themes to be followed through in depth, and present to readers the diversity of philosophical approach and interpretation that characterizes recent Spinoza scholarship.
     
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  31. Moira Gatens & Genevieve Lloyd (2000). Collective Imaginings. Mind 109 (436):904-907.
  32. Susan James Interviews, Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions. Hypatia 15 (2):40 - 58.
    As a constructive alternative to the exclusionary binaries of Cartesian philosophy, Genevieve Lloyd and Moira Gatens turn to Spinoza. Spinoza's understanding of the body as "in relation" takes the focus of philosophical thought from the homogeneous subject to the heterogeneity of the social, and the focus of politics from individual rights to collective responsibility. The implications for feminism are radical; Spinoza enables a reconceptualization of the imaginary and the possibility of a sociability of inclusion.
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  33. Susan James, Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions. Hypatia 15 (2):40-58.
    : As a constructive alternative to the exclusionary binaries of Cartesian philosophy, Genevieve Lloyd and Moira Gatens turn to Spinoza. Spinoza's understanding of the body as "in relation" takes the focus of philosophical thought from the homo-geneous subject to the heterogeneity of the social, and the focus of politics from individual rights to collective responsibility. The implications for feminism are radical; Spinoza enables a reconceptualization of the imaginary and the possibility of a sociability of inclusion.
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  34. Genevieve Lloyd (2000). Feminism in History of Philosophy: Appropriating the Past. In Miranda Fricker & Jennifer Hornsby (eds.), Cambridge Companion to Feminism in Philosophy. Cambridge University Press 245--63.
  35. Genevieve Lloyd (2000). Hume on the Passion for Truth. In Anne Jaap Jacobson (ed.), Feminist Interpretations of David Hume. Penn State University Press 39--59.
     
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  36. Genevieve Lloyd (2000). Individuals, Responsibility and the Philosophical Imagination. In Catriona Mackenzie & Natalie Stoljar (eds.), Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. OUP Usa
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  37. Genevieve Lloyd (2000). No One's Land: Australia and the Philosophical Imagination. Hypatia 15 (2):26-39.
    : Drawing on the work of Michèle Le Dœuff, this paper uses the idea of "philosophical imagination" to make visible the historical intersection between philosophical ideas, social practice, and institutional structures. It explores the role of ideas of "terra nullius" and of the "doomed race" in the formation of some crucial ways in which non-indigenous Australians have imagined their relations with indigenous peoples. The author shows how feminist reading strategies that attend to the imaginary open up ways of rethinking processes (...)
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  38. Genevieve Lloyd (2000). Spinoza and the Ethics. Mind 109 (435):621-624.
     
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  39. Genevieve Lloyd (2000). The Emotions in the Seventeenth Century. British Journal for the History of Philosophy 8 (1):141 – 147.
  40. Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions. Hypatia 15 (2):40 - 58.
    As a constructive alternative to the exclusionary binaries of Cartesian philosophy, Genevieve Lloyd and Moira Gatens turn to Spinoza. Spinoza's understanding of the body as "in relation" takes the focus of philosophical thought from the homogeneous subject to the heterogeneity of the social, and the focus of politics from individual rights to collective responsibility. The implications for feminism are radical; Spinoza enables a reconceptualization of the imaginary and the possibility of a sociability of inclusion.
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  41. Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions: Susan James Interviews. Hypatia 15 (2):40-58.
  42. Genevieve Lloyd (1999). Fate and Fortune: Derrida on Facing the Future. Philosophy Today 43 (4):27-35.
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  43. Genevieve Lloyd (1998). 24 The" Maleness" of Reason. In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell 387.
  44. Genevieve Lloyd (1997). Group-Based Identity and Kantian 'Orientation'. Australasian Journal of Philosophy 75 (4):463 – 473.
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  45. Genevieve Lloyd (1996). Routledge Philosophy Guidebook to Spinoza and the Ethics. Routledge.
    Written for students coming to Spinoza for the first time, Spinoza and the Ethics is the ideal guide to this rich and illuminating work. This GuideBook provides an overview of critical interpretations, relating the Ethics to its intellectual context, considers its historical reception; and highlights why the work continues to be relevant today. In addition, the most intriguing final sections of the Ethics , usually ignored in introductory commentaries, are given special attention and illuminated as the climax of the work.
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  46. Genevieve Lloyd (1996). Reason, Science and the Domination of Matter. In Evelyn Fox Keller & Helen E. Longino (eds.), Feminism and Science. Oxford University Press 41--53.
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  47. Genevieve Lloyd (1995). Book Review: Being in Time: Selves and Narrators in Philosophy and Literature. [REVIEW] Philosophy and Literature 19 (2).
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  48. Genevieve Lloyd (1994). Part of Nature: Self-Knowledge in Spinoza's Ethics. Cornell University Press.
  49. Genevieve Lloyd (1993). Being in Time: Selves and Narrators in Philosophy and Literature. Routledge.
    Being in Time is a provocative and accessible essay on the fragmentation of the self as explored in philosophy and literature. This original study is unique in its focus on the literary aspects of philosophical writing and their interactions with philosophical content. It explores the emotional aspects of the human experience of time commonly neglected in philosophical investigation by looking at how narrative creates and treats the experience of the self as fragmented and the past as "lost." Genevieve Lloyd demonstrates (...)
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  50. Genevieve Lloyd (1993). The Man of Reason: "Male" and "Female" in Western Philosophy. University of Minnesota Press.
    This new edition of Genevieve Lloyd's classic study of the maleness of reason in philosophy contains a new introduction and bibilographical essay assessing the ..
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