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  1. Laura Hengehold (2013). Between Bodies and Pleasures: A Territory Without a Domain. Foucault Studies 15:148-163.
    Foucault’s debt to Kant is usually examined with respect to his ethos of critique. In fact, Kant’s writings on aesthetic judgment, teleological judgment, and anthropology constitute an important, if implicit, object of Foucault’s genealogical efforts to free Western culture from a scientia sexualis that oppresses sexual minorities. Comparing Foucault’s use of Kant to the use made by psychoanalytic theorists of sexual difference, this paper argues that the concept of non-teleological pleasure found in Kant’s critique of aesthetic judgment may provide grounds (...)
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  2. Laura Hengehold (2013). Rawlsian and Deleuzian Versions of the Imaginary Domain: A Comparison. Journal of Speculative Philosophy 27 (3):308-321.
    In The Imaginary Domain, Drucilla Cornell argues that law would best help women by guaranteeing "minimum conditions for individuation" for all citizens (1995, 4). Cornell believes that, as a guiding idea for law and economic institutions, the liberal social contract has not so much denied women equal protection as a group as it has arbitrarily given a negative meaning to sexual difference—including but not limited to female embodiment. In Deleuzian terms, this contract is a generative Idea encoding a discourse in (...)
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  3. Laura Hengehold (2013). The Fabric of the World: Deleuze on Fetishism and Generative Time Images. Angelaki 18 (2):127 - 141.
    (2013). THE FABRIC OF THE WORLD: deleuze on fetishism and generative time images. Angelaki: Vol. 18, No. 2, pp. 127-141.
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  4. Laura Hengehold (2011). Lynn Huffer's Mad For Foucault: An Analysis of Historical Eros? Philosophia 1 (2):226-238.
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  5. Laura Hengehold (2007). The Body Problematic: Political Imagination in Kant and Foucault. Penn State University Press.
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  6. Laura Hengehold (2006). Beauvoir's Parrhesiastic Contracts: Frank-Speaking Andthe Philosophical-Political Couple. In Margaret A. Simons (ed.), The Philosophy of Simone de Beauvoir: Critical Essays. Indiana University Press. 178.
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  7. Laura Hengehold (2006). How Does It Feel? Affect, Apathy, and Historical Transition. Philosophy Today 50 (3):251-262.
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  8. Laura Hengehold (2005). Neither Seen nor Said. Bulletin de la Société Américaine de Philosophie de Langue Française 15 (2):28-47.
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  9. Laura Hengehold (2004). The Cambridge Companion to Simone de Beauvoir. Teaching Philosophy 27 (3):287-290.
  10. Doug Anderson, James Campbell, Ellen Kappy Suckiel, Eugene Taylor, James O. Pawelski, Cynthia D. Coe, George Connell & Laura Hengehold (2003). New Series, Volume 17, Number 1, 2003. Journal of Speculative Philosophy 17 (4):333.
     
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  11. Laura Hengehold (2003). My Body, This Paper, This Fire. Philosophy Today 47 (5):45-55.
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  12. Laura Hengehold (2003). Retrieving Experience: Subjectivity and Recognition in Feminist Politics (Review). Journal of Speculative Philosophy 17 (1):73-75.
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  13. Laura Hengehold (2002). "Anonymity Would Have Suited Me Perfectly": Simone Beauvoir on Writing as a Practice of Intimacy. Philosophical Forum 33 (2):195–212.
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  14. Laura Hengehold (2002). “In That Sleep of Death What Dreams...”: Foucault, Existential Phenomenology, and the Kantian Imagination. [REVIEW] Continental Philosophy Review 35 (2):137-159.
    Although Foucault's early writings were strongly influenced by the discourse of existential phenomenology, he later considered it an obstacle to a better understanding of social and political power. This essay seeks to understand some of the reasons for his shift, specifically with respect to Heidegger and Merleau-Ponty. I argue that Foucault diverges from existential phenomenology according to an alternative tendency within the Kantian inheritance they both share: one which stresses the world-disruptive rather than the unifying or world-disclosive power of transcendental (...)
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  15. Laura Hengehold (2002). Staging the Non-Event: Material for Revolution in Kant and Foucault. Philosophy and Social Criticism 28 (3):337-358.
    Since the fall of the former Soviet Union, and following geographical and technological changes in the global economy, theorists in Europe as well as the United States have lamented the confusion and emotional disengagement of many groups formerly identified with the left. This paper addresses the Kantian origins of the idea that 'revolution', however defined (or deferred), is the only plausible image for effective historical engagement capable of motivating spectators to action. Drawing on Foucault's inquiries into conditions for the possibility (...)
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  16. Laura Hengehold (1994). An Immodest Proposal: Foucault, Hysterization, and the "Second Rape". Hypatia 9 (3):88 - 107.
    This article places Foucault's 1977 suggestions regarding the reform of French rape law in the context of ongoing feminist debates as to whether rape should be considered a sex crime or a species of assault. When viewed as a disciplinary matrix with both physical and discursive effects, rape and the rape trial clearly contribute to the "hysterization" of women by cultivating complainants' confessions in order to demonstrate their supposed lack of self-knowledge.
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  17. Laura Hengehold (1993). Rape and Communicative Agency: Reflections in the Lake at L. Hypatia 8 (4):56 - 71.
    Freud's case study of "Dora" ignores indications that her symptoms might have resulted from a fear of rape. Drawing on feminist adaptations of Lacan, this paper suggests that fear of rape may serve as a horizon for women's ability to perceive themselves as efficacious speakers. Freud's failure to recognize this fear may reflect men's unwillingness to acknowledge their own role in rape as well as anxiety over the possibility of losing his own credibility.
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