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Profile: Lisa Heldke (Gustavus Adolphus College)
  1. Lisa M. Heldke (2006). White on White/Black on Black (Review). Journal of Speculative Philosophy 20 (4):325-327.
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  2. Lisa M. Heldke (2004). Deep Democracy: Community, Diversity, Transformation (Review). Hypatia 19 (2):177-180.
  3.  9
    Deane W. Curtin & Lisa M. Heldke (eds.) (1992). Cooking, Eating, Thinking: Transformative Philosophies of Food. Indiana University Press.
    Philosophy has often been criticized for privileging the abstract; this volume attempts to remedy that situation. Focusing on one of the most concrete of human concerns, food, the editors argue for the existence of a philosophy of food.
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  4. Lisa Heldke (1998). On Being a Responsible Traitor: A Primer. In Bat-Ami Bar On & Ann Ferguson (eds.), Daring to Be Good: Essays in Feminist Ethico-Politics. Routledge 41--54.
     
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  5. Lisa Heldke (2003). Exotic Appetites: Ruminations of a Food Adventurer. Routledge.
    First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  6.  11
    Lisa Heldke (1988). Recipes for Theory Making. Hypatia 3 (2):15 - 29.
    This is a paper about philosophical inquiry and cooking. In it, I suggest that thinking about cooking can illuminate our understanding of other forms of inquiry. Specifically, I think it provides us with one way to circumvent the dilemma of absolutism and relativism. The paper is divided into two sections. In the first, I sketch the background against which my project is situated. In the second, I develop an account of cooking as inquiry, by exploring five aspects of recipe creation (...)
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  7.  11
    Lisa Heldke (1987). John Dewey and Evelyn Fox Keller: A Shared Epistemological Tradition. Hypatia 2 (3):129 - 140.
    In this paper, I undertake an exploration of the similarities I find between the epistemological projects of John Dewey and Evelyn Fox Keller. These similarities, I suggest, warrant considering Dewey and Keller to share membership in an epistemological tradition, a tradition I label the "Coresponsible Option." In my examination, I focus on Dewey's and Keller's ontological assertion that we live in a world that is an inextricable mixture of certainty and chance, and on their resultant conception of inquiry as a (...)
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  8.  7
    Lisa M. Heldke (2003). Carnal Appetites: FoodSexIdentities (Review). Hypatia 18 (3):240-242.
  9.  2
    Lisa Heldke (2015). Pragmatist Philosophical Reflections on GMOs. Journal of Agricultural and Environmental Ethics 28 (5):817-836.
    This essay examines the public debate about the agricultural biotechnologies known as genetically modified organisms, as that debate is being carried out in its most dichotomizing forms in the United States. It attempts to reveal the power of sharply dichotomous thinking, as well as its limits. The essay draws on the work of Michel Serres, who uses the concept of the parasite to reconstruct or reframe fundamental dichotomies in western philosophy; it attempts a similar reframing of the public debates about (...)
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  10.  46
    Lisa M. Heldke (2004). A du Boisian Proposal for Persistently White Colleges. Journal of Speculative Philosophy 18 (3):224-238.
  11.  6
    Lisa M. Heldke & Stephen H. Kellert (1995). Objectivity as Responsibility. Metaphilosophy 26 (4):360-378.
    We present a case for defining objectivity as responsibility. We do not attempt to offer new arguments on epistemological issues such as relativism or the fact-value distinction. Instead, we construct a conception of objectivity utilizing analyses from Deweyan pragmatism, feminist theory, and science studies, organizing them around the concept of responsibility. This conception of objectivity can serve as a tool to guide the process of inquiry; by suggesting that participants reflect on the question "how can this inquiry be made more (...)
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  12.  14
    Lisa Heldke (1997). In Praise of Unreliability. Hypatia 12 (3):174 - 182.
    Bisexuality challenges familiar assumptions about love, family, and sexual desire that are shared by both heterosexual and homosexual communities. In particular, it challenges the assumption that a person's desire can and should run in only one direction. Furthermore, bisexuality questions the legitimacy, rigidity, and presumed ontological priority of the categories "heterosexual" and "homosexual." Bisexuals are often assumed to be dishonest and unreliable. I suggest that dishonesty and unreliability can be resources for undermining normative sexualities.
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  13.  10
    Lisa Heldke & Jens Thomsen (2014). Two Concepts of Authenticity. Social Philosophy Today 30:79-94.
    This paper explores two apparently-unrelated forms of authenticity. One, “restaurant authenticity,” is a subcategory of the larger category of authentic objects, focused specifically on food and especially on ethnic cuisines. “Personal authenticity” refers to a set of traits or qualities in oneself. Contrary to appearances, I argue that the two forms of authenticity intertwine in ways that merit thoughtful attentiveness. I suggest that approaching the question of the authenticity of a cuisine with an attitude of flexibility and responsiveness can, in (...)
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  14.  19
    Lisa Heldke (2006). “Dear Kate Bornstein”. Radical Philosophy Today 3:101-109.
    In an imagined letter to the author of My Gender Workbook, the author of this article recounts classroom discussions about gender identity that led to profound questions regarding the relation between sex, gender, and sexuality. The author argues that more conversation between bisexual and transgender perspectives would continue to unsettle conceptual frameworks for sexuality in helpful ways. The author finds special consequences in this conversation for the concept of gender, especially when it is considered as a reference point for self-exploration (...)
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  15.  6
    Lisa Heldke (2012). An Alternative Ontology of Food. Radical Philosophy Review 15 (1):67-88.
    This essay explores some well-traveled territory—the area in which eating and suffering come together. I undertake two projects. First, I scrutinize some foods that are often portrayed as unambiguously either good or bad , in an effort to complicate the stories we tell about them. What violence has been heretofore invisible in them? What compassion has been occluded? This project informs a second: an answer to the question “how should we eat?” My answer takes up Kelly Oliver’s call for an (...)
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  16.  6
    Lisa Heldke (2010). Dear Kate Bornstein. Radical Philosophy Today 3:101-109.
    In this brief paper, I want to begin to explore the possibility that bi-trans dialogue can challenge those forms of oppression that are grounded in sex, gender, and sexuality. I am particularly interested in pursuing the possibility that bi-trans dialogue might result in additional critiques of the sex-gender-sexuality triad. Despite multiple challenges, and myriad historical transmogri-fications (including, it must be noted, the very late addition of gender), that triad maintains its foundationality and posits deep causal links among its three parts. (...)
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  17.  23
    Lisa M. Heldke (2006). Farming Made Her Stupid. Hypatia 21 (3):151-165.
    : This essay is an examination of stupid knowing, an attempt to catalog a particular species of knowing, and to understand when, how, and why the label "stupid" gets applied to marginalized groups of knowers. Heldke examines the ways the defining processes work and the conditions that make them possible, by considering one group of people who get defined as stupid: rural people. In part, the author intends her identification and categorization of stupid knowing to support the work of theorists (...)
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  18.  17
    Lisa Maree Heldke (2006). Farming Made Her Stupid. Hypatia 21 (3):151 - 165.
    This essay is an examination of stupid knowing, an attempt to catalog a particular species of knowing, and to understand when, how, and why the label "stupid" gets applied to marginalized groups of knowers. Heldke examines the ways the defining processes work and the conditions that make them possible, by considering one group of people who get defined as stupid: rural people. In part, the author intends her identification and categorization of stupid knowing to support the work of theorists of (...)
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  19.  11
    Lisa Heldke (2001). Do You Really Know How to Cook? Philosophy Now 31:12-15.
    In the Gorgias, Plato contrasts pastry cooking unfavorably with medicine, in order to illustrate the difference he believes exists between a mere knack and a genuine art. I attempt to show that Plato’s treatment of cooking distorts or misconceives that activity, and does so in order to shore up his arguments about the distinction between arts and knacks, and about the separation and hierarchy between minds and bodies. Plato’s treatment of cookery seems to be informed not by the activity of (...)
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  20.  11
    Lisa Heldke (2007). The Radical Potential of Listening. Radical Philosophy Today 2007:25-46.
    In On Liberty, John Stuart Mill argues that free speech possesses value because listening is valuable: it can advance one’s own thinking and action. However, listening becomes difficult when one finds the views of a speaker to be wrong, repellant, or even simply naïve. Everyday wisdom would have it that such cases present the greatest opportunities for growth. Is there substance to this claim? In particular, is there radical political value to be found in listening to others at the very (...)
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  21.  7
    Lisa Heldke (2013). Restaurant Authenticity. The Philosophers' Magazine 61 (61):94-99.
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  22.  10
    Corrinne Bedecarre, Marilyn Friedman, Lisa M. Heldke, Robert C. Koons, Daniel Bonevac, Carol A. Mickett, Richard J. McGowan, Lynn Hankinson Nelson, Steven Yates & Leonard D. Katz (1993). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 67 (1):23 - 36.
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  23.  10
    Lisa Heldke (2003). Book Review: Elspeth Probyn. Carnal Appetites: Foodsexidentities. London and New York: Routledge, 2000. [REVIEW] Hypatia 18 (3):240-242.
  24.  8
    Lisa Maree Heldke (2001). Sexing the Body: Gender Politics and the Construction of Sexuality (Review). Perspectives in Biology and Medicine 44 (3):457-459.
  25.  3
    Lisa M. Heldke (2002). Making Sense of Taste: Food and Philosophy (Review). Hypatia 17 (3):283-286.
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  26.  3
    Lisa Heldke (2007). The Radical Potential of Listening: A Preliminary Exploration. Radical Philosophy Today 5:25-46.
    In On Liberty, John Stuart Mill argues that free speech possesses value because listening is valuable: it can advance one’s own thinking and action. However, listening becomes difficult when one finds the views of a speaker to be wrong, repellant, or even simply naïve. Everyday wisdom would have it that such cases present the greatest opportunities for growth. Is there substance to this claim? In particular, is there radical political value to be found in listening to others at the very (...)
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  27.  10
    Lisa Heldke (2006). Review of Simona Giordano, Understanding Eating Disorders: Conceptual and Ethical Issues in the Treatment of Anorexia and Bulimia Nervosa. [REVIEW] Notre Dame Philosophical Reviews 2006 (8).
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  28.  7
    Lisa Heldke (2004). Book Review: Judith Green. Deep Democracy: Community, Diversity, Transformation. Lanham, Md: Rowman and Littlefield, 1999. [REVIEW] Hypatia 19 (2):177-180.
  29.  5
    Lisa Maree Heldke (2004). A Du Boisian Proposal for Persistently White Colleges. Journal of Speculative Philosophy 18 (3):224 - 238.
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  30.  3
    Lisa Heldke (1991). Do You Mind If I Speak Freely? Social Theory and Practice 17 (3):349-368.
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  31.  2
    Lisa Heldke (1998). Unnatural Selection. Ethics and the Environment 3 (1):41 - 54.
    The notion that "nature" comes equipped with its own set of categories, enabling us to divide up everything that exists without overlap or leftovers, has considerable explanatory and prescriptive power. I examine two apparently unrelated arenas in which this notion is at work; namely, in the alleged discovery and subsequent physical "improvement" of the headwaters of the Mississippi River, and in the surgical alteration of intersex infants. In both cases, reconstruction is undertaken as a means of eliminating an ambiguity regarded (...)
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  32.  2
    Lisa M. Heldke (1990). A Response to Donald Koch's "Recipes, Cooking and Conflict". Hypatia 5 (1):165 - 170.
    This paper addresses Koch's concern about whether a coresponsible theorist can engage in inquiry with a theorist who is "beyond the pale." On what grounds, he asks, can a coresponsible inquirer argue against one who uses a racist, sexist, or classist model for inquiry? I argue that, in such situations, the coresponsible inquirer brings to inquiry both a theoretical framework, or "attitude," and a set of practical concerns which manifest that attitude.
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  33.  1
    Lisa Maree Heldke (2001). Sexing the Body: Gender Politics and the Construction of Sexuality (Review). Perspectives in Biology and Medicine 44 (3):457-459.
  34. Lisa M. Heldke (1990). A Response to Donald Koch's “Recipes, Cooking and Conflict”. Hypatia 5 (1):165-170.
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  35. Lisa‘John Dewey Heldke & Evelyn Fox Keller (1989). A Shared Epistemological Tradition'. Hypatia 2 (3):129-40.
     
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  36. Lisa Heldke (2003). Book Review: Elspeth Probyn. Carnal Appetites: Foodsexidentities. London and New York: Routledge, 2000. [REVIEW] Hypatia: A Journal of Feminist Philosophy 18 (3):240-242.
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  37. Lisa Heldke (2004). Book Review: Judith Green. Deep Democracy: Community, Diversity, Transformation. Lanham, Md: Rowman and Littlefield, 1999. [REVIEW] Hypatia: A Journal of Feminist Philosophy 19 (2):177-180.
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  38. Lisa Heldke (2015). Exotic Appetites: Ruminations of a Food Adventurer. Routledge.
  39. Lisa Heldke (2006). Farming Made Her Stupid. Hypatia 21 (3):151-165.
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  40. Lisa Heldke, Kerri Mommer & Cynthia Pineo (eds.) (2005). The Atkins Diet and Philosophy. Open Court.
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  41. Robert J. Rafalko, Peter Vallentyne, David A. Hoekema, Kathy Squadrito, Lisa Heldke & D. Ouren (1990). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 63 (7):49-65.
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  42. George Yancy, Barbara Applebaum, Susan E. Babbitt, Alison Bailey, Berit Brogaard, Lisa Heldke, Sarah Hoagland, Cynthia Kaufman, Crista Lebens, Cris Mayo, Alexis Shotwell, Shannon Sullivan, Lisa Tessman & Audrey Thompson (2011). The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy. Lexington Books.
    In this collection, white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Focuses on the whiteness of the epistemic and value-laden norms within philosophy itself, the text dares to identify the proverbial elephant in the room known as white supremacy and how that supremacy functions as the measure of reason, knowledge, and philosophical intelligibility.
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