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Jennifer McWeeny [7]Jen Mcweeny [5]
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Profile: Jennifer McWeeny (Worcester Polytechnic Institute)
Profile: Jennifer McWeeny
  1. Jennifer McWeeny (2014). Topographies of Flesh: Women, Nonhuman Animals, and the Embodiment of Connection and Difference. Hypatia 29 (2):269-286.
    Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well-intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor-centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity (...)
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  2. Jennifer McWeeny & Ashby Butnor (eds.) (2014). Asian and Feminist Philosophies in Dialogue: Liberating Traditions. Columbia University Press.
    In this collection of original essays, international scholars put Asian traditions, such as Hinduism, Buddhism, Daoism, and Confucianism, into conversation with one or more contemporary feminist philosophies, founding a new mode of inquiry that attends to diverse voices and the complex global relationships that define our world. -/- These cross-cultural meditations focus on the liberation of persons from suffering, oppression, illusion, harmful conventions and desires, and other impediments to full personhood by deploying a methodology that traverses multiple philosophical styles, historical (...)
     
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  3. Jennifer McWeeny (2012). The Feminist Phenomenology of Excess: Ontological Multiplicity, Auto-Jealousy, and Suicide in Beauvoir's L'Invitée. Continental Philosophy Review 45 (1):41-75.
    In this paper, I present a new reading of Simone de Beauvoir’s first major work, L’Invitée ( She Came to Stay ), in order to reveal the text as a vital place of origin for feminist phenomenological philosophy. My reading of L’Invitée departs from most scholarly interpretations of the text in three notable respects: (1) it is inclusive of the “two unpublished chapters” that were excised from the original manuscript at the publisher’s request, (2) it takes seriously Beauvoir’s claim that (...)
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  4. Jen McWeeny (2011). Princess Elisabeth and the Mind-Body Problem. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell. 297-300.
  5. Jennifer McWeeny (2011). Sounding Depth with the North Atlantic Right Whale and Merleau-Ponty: An Exercise in Comparative Phenomenology. Journal for Critical Animal Studies 9 (1-2):144-166.
  6. Jennifer McWeeny (2011). The Reversibility of Teacher and Student: Teaching/Learning Intersectionality and Activism Amidst the LGBTQ Protest. American Philosophical Association Newsletter on Lesbian, Gay, Bisexual, and Transgender Issues 10 (2):5-12.
  7. Jen Mcweeny (2010). Liberating Anger, Embodying Knowledge: A Comparative Study of María Lugones and Zen Master Hakuin. Hypatia 25 (2):295 - 315.
    This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply epistemohgical.
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  8. Jennifer McWeeny (2009-2010). Origins of Otherness: Nonconceptual Ethical Encounters in Beauvoir and Levinas. Simone de Beauvoir Studies 26:5-17.
  9. Ashby Butnor & Jennifer McWeeny (2009). Why Feminist Comparative Philosophy? American Philosophical Association Newsletter on Asian and Asian American Philosophers and Philosophies 9 (1):4-5.
  10. Jen McWeeny (2007). The Disadvantages of Radical Alterity for a Comparative Methodology. The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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  11. Jen McWeeny (2005). Love, Theory, and Politics: Critical Trinities in Simone de Beauvoir’s The Mandarins. In Sally J. Scholz Shannon Mussett (ed.), Contradictions of Freedom: Philosophical Essays on Simone de Beauvoir’s “The Mandarins. Suny. 157-176.
  12. Jen McWeeny (2004). Introduction to Martha C. Nussbaum. In Ellen K. Feder Karmen MacKendrick & Sybol S. Cook (eds.), A Passion for Wisdom: Readings in Western Philosophy on Love and Desire. Prentice Hall.