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Jane Duran [134]Jane Miller Duran [1]
  1. Jane Duran (1994). The Reinterpreting Reader: An Analysis of Discourse and the Feminine. Philosophy and Social Criticism 20 (3):89-101.
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  2. Jane Duran (1995). Toward a Feminist Epistemology. Rowman & Littlefield Publishers.
    Drawing on recent advances in analytic epistemology, feminist scholarship, and philosophy of science, Jane Duran's Toward a Feminist Epistemology is the first book that spells out in the detail required by a supportable epistemology what a feminist theory of knowledge would entail.
     
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  3.  54
    Jane Duran (1995). The Possibility of a Feminist Epistemology. Philosophy and Social Criticism 21 (4):127-140.
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  4.  9
    Jane Duran (2015). The Problem of Polygamy. International Journal of Applied Philosophy 29 (2):191-198.
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  5.  2
    Jane Duran (2015). Women of the Civil Rights Movement. Philosophia Africana 17 (2):65-73.
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  6.  19
    Jane Duran (2013). Early English Empiricism and the Work of Catharine Trotter Cockburn. Metaphilosophy 44 (4):485-495.
    This article examines the work of the seventeenth-century thinker Catharine Trotter Cockburn with an eye toward explication of her trenchant empiricism, and the foundations upon which it rested. It is argued that part of the originality of Cockburn's work has to do with her consistent line of thought with regard to evidence from the senses and the process of abstract conceptualization; in this she differed strongly from some of her contemporaries. The work of Martha Brandt Bolton and Fidelis Morgan is (...)
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  7. Therese Boos Dykeman, Eve Browning, Judith Chelius Stark, Jane Duran, Marilyn Fischer, Lois Frankel, Edward Fullbrook, Jo Ellen Jacobs, Vicki Harper, Joy Laine, Kate Lindemann, Elizabeth Minnich, Andrea Nye, Margaret Simons, Audun Solli, Catherine Villanueva Gardner, Mary Ellen Waithe, Karen J. Warren & Henry West (eds.) (2008). An Unconventional History of Western Philosophy: Conversations Between Men and Women Philosophers. Rowman & Littlefield Publishers.
    This is a unique, groundbreaking study in the history of philosophy, combining leading men and women philosophers across 2600 years of Western philosophy, covering key foundational topics, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers throughout history for further discovery and study.
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  8.  10
    Jane Duran (2015). Christine de Pisan and the Development of a Philosophical View. Philosophy and Theology 27 (2):337-349.
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  9.  9
    Jane Duran (2015). Lydia Maria Child: Abolitionism and the New England Spirit. The Pluralist 10 (3):261-273.
    lydia maria child was one of the best-known women intellectuals of the nineteenth century on the American scene, and yet her name is not often heard today.1 Although it might seem gratuitous to attempt to label a thinker—and, in some cases, not only unnecessary, but demeaning—there is ample reason to think that Child can be called a transcendentalist, as well as an early abolitionist and feminist. In any case, the independent and very forward-looking work of this woman thinker of her (...)
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  10.  7
    Jane Duran (2016). Libertarianism and the Sex Trade Argument. Think 15 (42):139-150.
    The work of MacKinnon, Pheterson and others is cited to examine what are commonly described as libertarian arguments for the decriminalization of sex work. Original Marxist lines of analysis are also examined, and it is concluded that the dangers of sex work outweigh the notion that there is no compelling state interest in suppressing it.
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  11.  66
    Jane Duran (2002). Two Arguments Against Foundationalism. Philosophia 29 (1-4):241-252.
    Bringing to bear two major lines of argument, I claim that foundationalism is vitiated by its reliance (in its various forms) on privileged access, and by its noninstantiability. The notion of privileged access is examined, and the status of propositions said to be evocative of privileged access addressed. Noninstantiability is viewed through the current project of naturalizing epistemology, and naturalized alternatives to the rigorous foundationalism of the normative epistemologists are brought forward.
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  12.  1
    Jane Duran (2014). Naylor, Mama Day, and the Force of the Spirit. Philosophia Africana 16 (1):1-9.
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  13.  24
    Jane Duran (1998). Ajanta and Ellora. Philosophical Inquiry 20 (3-4):64-70.
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  14.  56
    Jane Duran (1996). The Stupa in Indian Art: Symbols and the Symbolic. British Journal of Aesthetics 36 (1):66-74.
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  15.  22
    Jane Duran (1991). Folk Terms and Agency. Philosophica 47 (1):111-124.
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  16.  41
    Jane Duran (1989). Anne Viscountess Conway: A Seventeenth Century Rationalist. Hypatia 4 (1):64 - 79.
    The work of Spinoza, Descartes and Leibniz is cited in an attempt to develop, both expositorily and critically, the philosophy of Anne Viscountess Conway. Broadly, it is contended that Conway's metaphysics, epistemology and account of the passions not only bear intriguing comparison with the work of the other well-known rationalists, but supersede them in some ways, particularly insofar as the notions of substance and ontological hierarchy are concerned. Citing the commentary of Loptson and Carolyn Merchant, and alluding to other commentary (...)
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  17.  24
    Jane Duran (2014). Ellen Gates Starr and Julia Lathrop: Hull House and Philosophy. The Pluralist 9 (1):1-13.
    Much work has recently been done on Jane Addams, her writings, and the general atmosphere and thought associated with Hull House and other settlement places in American cities.1 But although we might think of Addams and her work as the center of the Hull House effort, many other women (and a few men) were involved in the efforts, and the strengths that they brought to bear on the activities in Chicago in the early part of the twentieth century need to (...)
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  18.  20
    Jane Duran (2000). A Problem Taken From Bonjour's Coherentism. Idealistic Studies 30 (1):1-6.
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  19. Jane Duran (2000). Mary Astell: A Pre-Humean Christian Empiricist and Feminist. In Cecile T. Tougas & Sara Ebenreck (eds.), Presenting Women Philosophers. Temple University Press
  20.  11
    Jane Duran (2006). Eight Women Philosophers: Theory, Politics, and Feminism. University of Illinois Press.
    Overviews -- Hildegard of Bingen -- Anne Conway -- Mary Astell -- Mary Wollstonecraft -- Harriet Taylor Mill -- Edith Stein -- Simone Weil -- Simone de Beauvoir -- Conclusions.
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  21.  23
    Jane Duran (2000). Rape as a Form of Torture. International Journal of Applied Philosophy 14 (2):191-196.
    Using material taken from contemporary feminist theory and also from work on human rights, it is argued that rape is a form of torture, and that it operates on powerful levels, both literally and metaphorically. Part of the argument is that rape has achieved the status it has as political force for exploitation because of strong beliefs about cultural reproduction and about the roles that women play in cultural reproduction.
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  22.  23
    Jane Duran (1984). Descriptive Epistemology. Metaphilosophy 15 (3-4):185-195.
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  23.  27
    Jane Duran (1993). The Intersection of Pragmatism and Feminism. Hypatia 8 (2):159 - 171.
    I cite areas of pragmatism and feminism that have an intersection with or an appeal to the other, including the notions of the universal and/or normative, and foundationalist lines in general. I deal with three areas from each perspective and develop the notion of their intersection. Finally, the paper discusses the importance of a pragmatic view for women's lives and the importance of psychoanalytic theory for finding another area where pragmatism and feminism mesh.
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  24.  54
    Jane Duran (1997). Syntax, Imagery and Naturalization. Philosophia 25 (1-4):373-387.
  25.  13
    Jane Duran (2012). Reintroduction of Species. International Journal of Applied Philosophy 26 (1):137-145.
    The questions surrounding the reintroduction of species, both avian and mammal, to areas in which they were originally found are examined with citation to the literature involving actual attempts at reintroduction, and lines of argument brought to bear on the discussion by ethicists and ecologists. It is concluded that the dangers surrounding most reintroductions are, if anything, understated, but that deep ecology or preservationist views still support such efforts, if undertaken in sound ways.
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  26.  54
    Jane Duran (1987). Collingwood and Intentionality. British Journal of Aesthetics 27 (1):32-38.
  27.  52
    Jane Duran (1993). Escher and Parmigianino: A Study in Paradox. British Journal of Aesthetics 33 (3):239-245.
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  28.  39
    Jane Duran (2010). Margaret Fuller and Transcendental Feminism. The Pluralist 5 (1):65-72.
    Margaret Fuller's name today often appears when the Transcendentalists in general are mentioned-we may hear of her in the course of writing on Emerson, or Bronson Alcott-but not nearly enough work about Margaret herself, her thought, and her remarkable childhood has been done in recent times.1 Interestingly enough, her name surfaces in connection with some theorizing done about same-sex relationships, but the great import of Fuller's editing of "The Dial," a periodical of the time, her authoring of Woman in the (...)
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  29.  10
    Jane Duran (2013). Tudor History and Women's Theology. Philosophy and Theology 25 (1):63-78.
    Examining the writings of Katherine Parr both from the standpoint of metaphysical issues of her time and her status as a writer of the Tudor era, it is concluded that Queen Katherine had a developed humanist ontology, and one that coincided with a great deal of the new learning of the Henrician period, whether stridently Protestant or not. Analyses from James, Dubrow, and McConica are alluded to, and a comparison is made to some of the currents at work in English (...)
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  30.  13
    Jane Duran (1988). "I'm Sorry, Dave, I'm Afraid I Can't Do That": Non-Nomolical Uses for Beliefs. Philosophica 41.
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  31.  13
    Jane Duran (1994). The Attack on Methodological Solipsism. Philosophica 53:81-90.
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  32.  1
    Jane Duran (2013). Africanicity and the Work of Charles Chesnutt. Philosophia Africana 15 (1):71-80.
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  33.  1
    Jane Duran (2010). Charlotte Forten Grimké and the Construction of Blackness. Philosophia Africana 13 (2):89-98.
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  34.  1
    Jane Duran (2010). Gender and the Thought of Cornel West. Philosophia Africana 13 (1):23-33.
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  35.  1
    Jane Duran (2009). Walker’s Appeal: An Exercise in the Extension of Enlightenment Thought. Philosophia Africana 12 (2):159-165.
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  36.  45
    Jane Duran (2003). Feminist Epistemology and Social Epistemics. Social Epistemology 17 (1):45 – 54.
    Recent work in naturalised epistemology has focused almost exclusively on the intersection of cognitive psychology and theory of knowledge; work from sociolinguistics is just now beginning to gain ground. At the same time, feminist epistemologies have striven to articulate the precise paths of connectedness and relatedness that gynocentric theory standardly postulates as being characteristic of female ways of knowing. This paper attempts to articulate the intersection of sociolinguistically naturalised epistemology and feminist theory of knowledge. A model of gynocentrically centred justification (...)
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  37.  5
    Jane Duran (1988). Notes Et Discussions: Reductionism and the Naturalization of Epistemology. Dialectica 42 (4):295-306.
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  38.  43
    Jane Duran (2004). Virginia Woolf, Time, and the Real. Philosophy and Literature 28 (2):300-308.
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  39.  12
    Jane Duran (2005). AngloModern: Painting and Modernity in Britain and the United States (Review). Journal of Aesthetic Education 39 (2):118-120.
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  40.  12
    Jane Duran (1992). Defeasible and Proud of It. Philosophical Inquiry 14 (3-4):34-47.
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  41.  22
    Jane Duran (1986). Intentionality and Epistemology. The Monist 69 (4):620-626.
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  42.  25
    Jane Duran (2011). Teresian Influence on the Work of Edith Stein. American Journal of Theology and Philosophy 32 (3):242 - 254.
    Edith Stein is honored today not only because of her sainthood but because of what is now seen as important and groundbreaking work in phenomenology done under especially arduous conditions. Thus it may be said with some accuracy that Stein is, among philosophers, in the comparatively rare category of being acknowledged both for her work and her exemplary life. Writing on Stein has standardly proceeded with an emphasis on the biographical factors that caused her to live and write as she (...)
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  43.  7
    Jane Duran (2009). Bronson Alcott: Transcendentalism in the Personal. Transactions of the Charles S. Peirce Society 45 (2):231-239.
  44.  9
    Jane Duran (2005). Bilingual Aesthetics: A New Sentimental Education (Review). Journal of Aesthetic Education 39 (3):121-123.
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  45.  34
    Jane Duran (2009). Education and Feminist Aesthetics: Gauguin and the Exotic. Journal of Aesthetic Education 43 (4):pp. 88-95.
  46.  37
    Jane Duran (1988). Reliabilism, Foundationalism, and Naturalized Epistemic Justification Theory. Metaphilosophy 19 (2):113–127.
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  47.  10
    Jane Duran (1986). A Contextualist Modification of Cornman. Philosophia 16 (3-4):377-388.
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  48.  4
    Jane Duran (2014). Christianity and Women's Education: Anna Maria van Schurman and Mary Astell. Philosophy and Theology 26 (1):3-18.
    A contrast is developed between the educational views of van Schurman and Astell, revolving around their sense of Christian piety and their stance on women’s place in the social and political sphere. The work of Irwin, Hill, and others is cited, and it is concluded that important differences between the views of the two thinkers can be delineated, and that doing so helps us to understand the intellectual and philosophical milieu of the seventeenth century. In addition, the debate sheds light (...)
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  49.  35
    Jane Duran (2007). The Philosophical Camus. Philosophical Forum 38 (4):365–371.
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  50.  10
    Jane Duran (1983). Teaching Philosophy as an Exercise in Popular Culture. Teaching Philosophy 6 (2):103-107.
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