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  1. Moira Gatens (2013). Imaginary Bodies: Ethics, Power and Corporeality. Routledge.
    Moira Gatens investigates the ways in which differently sexed bodies can occupy the same social or political space. Representations of sexual difference have unacknowledged philosophical roots which cannot be dismissed as a superficial bias on the part of the philosopher, nor removed without destroying the coherence of the philosophical system concerned. The deep structural bias against women extends beyond metaphysics and its effects are felt in epistemology, moral, social and political theory. The idea of sexual difference is contextualised in (...)
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  2. Moira Gatens (1996). Imaginary Bodies: Ethics, Power, and Corporeality. Routledge.
    Imaginary Bodies is a collection of essays that offer a sustained challenge to traditional philosophical notions of the body, sex and gender. Moira Gatens explores alternative positions to dualism by exploring psychoanalytic, Foucaultian and Spinozist notions of embodiment. The book traces a largely neglected geneaology of philosophers from Spinoza, Nietzsche, Freud, Foucault and Deleuze and sets this tradition against that of the Enlightenment. What emerges are new ways of thinking those aspects of life which Gatens calls "imaginary." Confining herself to (...)
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  3.  36
    Moira Gatens (1999). Collective Imaginings: Spinoza, Past and Present. Routledge.
    In this intriguing book, Moira Gatens and Genevieve Lloyd show us that in spite of-or rather because of-Spinoza's apparent strangeness, his philosophy can be a rich source for cultural self-understanding in the present. Collective Imaginings draws on recent reassessments of the philosophy of Spinoza and develops new ways of conceptualizing issues of freedom and difference. These newly contextualized theories are easily applied to contemporary issues, such as environmental debates, issues of feminism, the conception of democracy, and the idea of the (...)
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  4.  46
    Moira Gatens (1991). Feminism and Philosophy: Perspectives on Difference and Equality. Indiana University Press.
  5.  2
    Moira Gatens (1999). Gilles Deleuze and the Ruin of Representation. Monograph Collection (Matt - Pseudo).
    Dorothea Olkowski's exploration of the philosophy of Gilles Deleuze clarifies the gifted French thinker's writings for specialists and nonspecialists alike. Deleuze, she says, accomplished the "ruin of representation," the complete overthrow of hierarchic, organic thought in philosophy, politics, aesthetics, and ethics, as well as in society at large. In Deleuze's philosophy of difference, she discovers the source of a new ontology of change, which in turn opens up the creation of new modes of life and thought, not only in philosophy (...)
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  6. Moira Gatens (2009). The Art and Philosophy of George Eliot. Philosophy and Literature 33 (1):pp. 73-90.
    This volume of specially-commissioned essays provides accessible introductions to all aspects of George Eliot's writing by some of the most distinguished new and established scholars and critics of Victorian literature. The essays are comprehensive, scholarly and lucidly written, and at the same time offer original insights into the work of one of the most important Victorian novelists, and into her complex and often scandalous career. Discussions of her life, the social, political, and intellectual grounding of her work, and her relation (...)
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  7. Moira Gatens & Genevieve Lloyd (1999). Collective Imaginings: Spinoza, Past and Present. Routledge.
    Why would the work of the 17th century philosopher Benedict de Spinoza concern us today? How can Spinoza shed any light on contemporary thought? In this intriguing book, Moira Gatens and Genevieve Lloyd show us that in spite of or rather because of Spinoza's apparent strangeness, his philosophy can be a rich resource for cultural self-understanding in the present. _Collective Imaginings_ draws on recent re-assessments of the philosophy of Spinoza to develop new ways of conceptualising issues of freedom and difference. (...)
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  8.  21
    Moira Gatens (ed.) (2009). Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press.
    "A collection of essays on the metaphysical, political, theological, ethical and psychological writings of Spinoza.
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  9. Moira Gatens (1998). Feminist Ethics. Monograph Collection (Matt - Pseudo).
     
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  10.  21
    Moira Gatens (2012). Compelling Fictions: Spinoza and George Eliot on Imagination and Belief. European Journal of Philosophy 20 (1):74-90.
    Spinoza took it to be an important psychological fact that belief cannot be compelled. At the same time, he was well aware of the compelling power that religious and political fictions can have on the formation of our beliefs. I argue that Spinoza allows that there are ‘good’ and ‘bad’ fictions. His complex account of the imagination and fiction, and their disabling or enabling roles in gaining knowledge of Nature, is a site of disagreement among commentators. The novels of George (...)
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  11.  16
    Moira Gatens (2009). Spinoza's Disturbing Thesis: Power, Norms and Fiction in the Tractatus Theologico-Politicus. History of Political Thought 30 (3):455-468.
    This paper treats a recalcitrant problem in Spinoza scholarship, namely, how to reconcile the conception of 'power' in his political writings with that found in his Ethics. Some have doubted the capacity of Spinoza's political philosophy to yield an adequate normative theory. If he is unable to provide a normative ground for political philosophy then perhaps this exposes a problem in Spinoza's philosophy taken as a whole. I argue that the considerable normative resources of his ethical and political philosophy, as (...)
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  12. Barbara Caine & Moira Gatens (1998). Australian Feminism a Companion. Monograph Collection (Matt - Pseudo).
  13. Moira Gatens (1991). 'The Oppressed State of My Sex': Wollstonecraft on Reason, Feeling and Equality. In Carole Pateman & Mary Lyndon Shanley (eds.), Feminist Interpretations and Political Theory. Polity Press in Association with Basil Blackwell, Oxford, Uk 112--28.
  14.  2
    Moira Gatens (2003). 13 Beauvoir and Biology: A Second Look. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press 266.
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  15.  2
    Stacy Douglas & Moira Gatens (2011). Revisiting the Continental Shelf: Moira Gatens on Law, Religion, and Human Rights in Eliot, Feuerbach, and Spinoza. [REVIEW] Feminist Legal Studies 19 (1):75-82.
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  16.  54
    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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  17. Moira Gatens (2000). Feminism as "Password": Rethinking the "Possible" with Spinoza and Deleuze. Hypatia 15 (2):59-75.
    : This paper reads Deleuze through a Spinozist lens to conceive of the human being as a dynamic and complex whole in constant interchange with its environment. The author thus moves beyond philosophical dualisms, and challenges the assumption that a hierarchical normative organization is the only possible world. Using the example of rape, she argues that micropolitical strategies might disrupt and "pass" the juridical order and open up alternative, more equitable, forms of sociability.
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  18.  5
    Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions: Susan James Interviews. Hypatia 15 (2):40-58.
  19.  17
    Moira Gatens (2004). Can Human Rights Accommodate Women's Rights? Towards an Embodied Account of Social Norms, Social Meaning, and Cultural Change. Contemporary Political Theory 3 (3):275.
    The paper is in four parts. The first part offers a brief reminder of the historical context for human rights as women's rights. The second part notes the relative lack of attention in human rights theory to the roles of social meaning and what has been called the ‘social imaginary’. The third part suggests that the social imaginary — understood in terms of the always present backdrop to meaningful social action — may be seen as a fruitful ‘middle ground’ upon (...)
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  20.  25
    Moira Gatens (1986). Rousseau and Wollstonecraft: Nature Vs. Reason. Australasian Journal of Philosophy 64 (sup1):1-15.
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  21.  47
    Moira Gatens (2010). The Politics of Our Selves: Power, Autonomy, and Gender in Contemporary Political Theory, by Amy Allen. European Journal of Philosophy 18 (4):615-619.
  22.  25
    Moira Gatens (1996). Sex, Gender, Sexuality. Southern Journal of Philosophy 35 (Supplement):1-19.
  23.  11
    Moira Gatens (2009). The Curious Empiricism of George Eliot's Literary Experiments. Philosophy Today 53 (Supplement):19-27.
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  24.  28
    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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  25. Moira Gatens (2003). Philosophy of the Body. In Ann Cahill & Jennifer Hansen (eds.), The Continental Feminism Reader. Rowman & Littlefield 275.
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  26.  6
    Moira Gatens (2003). Power, Bodies, and Difference. In Ann Cahill & Jennifer Hansen (eds.), The Continental Feminism Reader. Rowman & Littlefield 258--275.
  27.  31
    Moira Gatens (2008). Re-Coupling Gender and Genre. Angelaki 13 (2):1 – 3.
  28. Moira Gatens & Genevieve Lloyd (2000). Collective Imaginings. Mind 109 (436):904-907.
  29.  1
    Moira Gatens (2000). Feminism As?Password?: Re-Thinking The?Possible? With Spinoza and Deleuze. Hypatia: A Journal of Feminist Philosophy 15 (2):59-75.
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  30.  19
    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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  31.  27
    Moira Gatens (1996). Sex, Contract and Genealogy. Journal of Political Philosophy 4 (1):29–44.
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  32.  22
    Moira Gatens (2008). Marian Evans, George Henry Lewes and “George Eliot”. Angelaki 13 (2):33 – 44.
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  33.  2
    Moira Gatens (1997). Sex, Gender, Sexuality: Can Ethologists Practice Genealogy? Southern Journal of Philosophy 34 (Supplement):1-19.
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  34.  10
    Moira Gatens (2003). Book Review: Dorothea Olkowski. Gilles Deleuze and the Ruin of Representation. Berkeley: University of California Press, 1999. [REVIEW] Hypatia 18 (3):237-239.
  35.  4
    Moira Gatens (1998). Recognition, Redistribution and the'Postsocialist Condition'. Theory and Event 2 (4).
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  36.  4
    Moira Gatens (2003). Gilles Deleuze and the Ruin of Representation (Review). Hypatia 18 (3):237-239.
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  37.  1
    Moira Gatens, Lorraine Code, Claudia Card & Rosi Braidotti (1993). Feminism and Philosophy. Philosophical Quarterly 43 (173):513-519.
  38.  1
    Moira Gatens (2015). Mark Sacks Lecture 2013: Spinoza on Goodness and Beauty and the Prophet and the Artist. European Journal of Philosophy 23 (1):1-16.
    Some critics have claimed that Spinoza's philosophy has nothing to offer aesthetics. I argue that within his conception of an ars vivendi one can discern a nascent theory of art. I bring the figure of the prophet in relation to that of the artist and, alongside a consideration of Spinoza's views on goodness and beauty, show that the special talent of the artist should be understood in terms of the entirely natural expression of the conatus.
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  39.  1
    Moira Gatens (1994). Agents and Lives: Moral Thinking in Literature (Review). Philosophy and Literature 18 (1):177-178.
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  40.  2
    Moira Gatens (2014). Identities and Freedom: Feminist Theory Between Power and Connection by Weir, Allison. [REVIEW] Australasian Journal of Philosophy 92 (2):412-412.
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  41.  2
    Moira Gatens (2013). Spinoza on Philosophy, Religion, and Politics: The Theologico-Political Treatise, by Susan James. Mind 122 (488):1112-1116.
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  42.  2
    Moira Gatens (2014). Identities and Freedom: Feminist Theory Between Power and Connection by Weir, Allison. Australasian Journal of Philosophy 92 (2):412-412.
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  43. Moira Gatens (1998). Book Review. [REVIEW] Literature and Aesthetics 8:148-150.
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  44. Moira Gatens (2003). Book Review: Dorothea Olkowski. Gilles Deleuze and the Ruin of Representation. Berkeley: University of California Press, 1999. [REVIEW] Hypatia: A Journal of Feminist Philosophy 18 (3):237-239.
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  45. Moira Gatens (1995). Between the Sexes: Care or Justice? In Brenda Almond (ed.), Introducing Applied Ethics. Blackwell 42--57.
     
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  46. Moira Gatens & Genevieve Lloyd (2002). Collective Imaginings: Spinoza, Past and Present. Routledge.
    Why would the work of the 17th century philosopher Benedict de Spinoza concern us today? How can Spinoza shed any light on contemporary thought? In this intriguing book, Moira Gatens and Genevieve Lloyd show us that in spite of or rather because of Spinoza's apparent strangeness, his philosophy can be a rich resource for cultural self-understanding in the present. _Collective Imaginings_ draws on recent re-assessments of the philosophy of Spinoza to develop new ways of conceptualising issues of freedom and difference. (...)
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  47. Moira Gatens (2000). Feminism as "Password": Rethinking the "Possible" with Spinoza and Deleuze. Hypatia 15 (2):59-75.
  48. Moira Gatens (2000). Feminism as “Password”: Re-Thinking the “Possible” with Spinoza and Deleuze. Hypatia 15 (2):59-75.
  49. Moira Gatens (1995). Imaginary Bodies: Ethics, Power and Corporeality. Routledge.
    Moira Gatens investigates the ways in which differently sexed bodies can occupy the same social or political space. Representations of sexual difference have unacknowledged philosophical roots which cannot be dismissed as a superficial bias on the part of the philosopher, nor removed without destroying the coherence of the philosophical system concerned. The deep structural bias against women extends beyond metaphysics and its effects are felt in epistemology, moral, social and political theory. The idea of sexual difference is contextualised in _Imaginary (...)
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  50. Moira Gatens (2009). Introduction: Through Spinoza's "Looking Glass". In Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press
     
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