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Profile: Naomi Scheman (University of Minnesota)
  1. Naomi Scheman (1997). Queering the Center by Centering the Queer: Reflections on Transsexuals and Secular Jews. In Diana T. Meyers (ed.), Feminists Rethink the Self. Westview Press 124--62.
     
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  2. Naomi Scheman (2001). Linda Nicholson's the Play of Reason: From the Modern to the Postmodern. Hypatia 16 (2):80 - 85.
    Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such "grounding" plays as much of the foundational role demanded of philosophy as can coherently be played by anything-and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross-culturally, and (2) historicizing "all the way down," as a way of exorcising the demand for the ahistorical grounding of epistemology.
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  3.  7
    Naomi Scheman (2014). Empowering Canaries: Sustainability, Vulnerability, and the Ethics of Epistemology. International Journal of Feminist Approaches to Bioethics 7 (1):169-191.
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  4.  1
    Naomi Scheman (1993). Engenderings: Constructions of Knowledge, Authority, and Privilege. Routledge.
    Naomi Scheman argues that the concerns of philosophy emerge not from the universal human condition but from conditions of privilege. Her books represents a powerful challenge to the notion that gender makes no difference in the construction of philosophical reasoning. At the same time, it criticizes the narrow focus of most feminist theorizing and calls for a more inclusive form of inquiry.
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  5.  26
    Naomi Scheman (2000). Feminism in Philosophy of Mind: Against Physicalism. In Miranda Fricker & Jennifer Hornsby (eds.), The Cambridge Companion to Feminism in Philosophy. Cambridge University Press 49--67.
  6.  8
    Naomi Scheman (2012). Toward a Sustainable Epistemology. Social Epistemology 26 (3-4):471-489.
    I argue that naturalizing normativity?articulating norms that are appropriate given what we know about ourselves and the world?can be framed in terms of sustainability, calling for norms that underwrite practices of inquiry that make it more rather than less likely that others, especially those who are variously marginalized and subordinated, will be able to acquire knowledge in the future. The case for a sustainable epistemology, with a commitment to attending especially to those in positions of vulnerability, can be made, I (...)
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  7.  8
    Naomi Scheman (2011). Shifting Ground: Knowledge and Reality, Transgression and Trustworthiness. OUP Usa.
    This book joins epistemic and socio-political issues, using Wittgenstein and diverse liberatory theories to reorient epistemology as an explicitly political endeavor, with trustworthiness at its heart. Each essay was an attempt to grasp a particular set of problems, and they appear together as a model of passionate philosophical engagement.
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  8. Naomi Scheman (1996). Forms of Life: Mapping the Rough Ground. In Hans D. Sluga & David G. Stern (eds.), The Cambridge Companion to Wittgenstein. Cambridge University Press 383--410.
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  9.  7
    Naomi Scheman (1988). Missing Mothers/Desiring Daughters: Framing the Sight of Women. Critical Inquiry 15 (1):62-89.
    Connecting the issues of the female gaze and of the female narrative is the issue of desire. As [Stanley] Cavell repeatedly stresses, a central theme of these films is the heroine’s acknowledgment of her desire of its true object—frequently the man from whom she mistakenly thought she needed to be divorced. The heroine’s acknowledgment of her desire, and of herself as a subject of desire, is for Cavell what principally makes a marriage of equality achievable. It is in this achievement (...)
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  10.  10
    Naomi Scheman (1995). Symposium: Feminist Epistemology: Feminist Epistemology. Metaphilosophy 26 (3):177-190.
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  11.  17
    Naomi Scheman (1979). On Sympathy. The Monist 62 (3):320-330.
  12.  28
    Naomi Scheman (1996). Reply to Louise Antony. Hypatia 11 (3):150 - 153.
    In her discussion of Naomi Scheman's "Individualism and the Objects of Psychology" Louise Antony misses the import of an unpublished paper of Scheman's that she cites. That paper argues against token identity theories on the grounds that only the sort of psycho-physical parallelisms that token identity theorists, such as Davidson and Fodor, reject could license the claim that each mental state or event is some particular physical state or event.
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  13.  21
    Naomi Scheman (1990). The Unavoidability of Gender. Journal of Social Philosophy 21 (2-3):34-39.
  14.  6
    Naomi Scheman (1998). Black Elk Speaks, John Locke Listens, and the Students Write. Teaching Philosophy 21 (1):35-59.
    This paper details the experience of planning, orchestrating, teaching, and participating in a writing-intensive, team-taught, introductory philosophy class designed to expand the diversity of voices included in philosophical study. Accordingly, this article includes the various perspectives of faculty, TAs, and students in the class. Faculty authors discuss the administrative side of the course, including its planning and goals, its texts and structure, its working definition of “philosophy,” its balance of canonical and non-canonical texts, the significant resistance met in getting the (...)
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  15.  9
    Naomi Scheman (2001). Linda Nicholson's. Hypatia 16 (2).
    : Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such "grounding" plays as much of the foundational role demanded of philosophy as can coherently be played by anything--and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross-culturally, and (2) historicizing "all the way down," as a way of exorcising the demand for the ahistorical grounding of epistemology.
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  16.  2
    Naomi Scheman (2001). Linda Nicholson's The Play of Reason: From the Modern to the Postmodern. Hypatia 16 (2):80-85.
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  17.  26
    Naomi Scheman (2009). Narrative, Complexity, and Context: Autonomy as an Epistemic Value. In Hilde Lindemann, Marian Verkerk & Margaret Urban Walker (eds.), Naturalized Bioethics: Toward Responsible Knowing and Practice. Cambridge University Press
    Those masterful images because complete Grew in pure mind, but out of what began? A mound of refuse or the sweepings of a street, Old kettles, old bottles, and a broken can, Old iron, old bones, old rags, that raving slut Who keeps the till. Now that my ladder's gone, I must lie down where all the ladders start In the foul rag and bone shop of the heart.
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  18.  15
    Sandra Lee Bartky, Marilyn Friedman, William Harper, Alison M. Jaggar, Richard H. Miller, Abigail L. Rosenthal, Naomi Scheman, Nancy Tuana, Steven Yates, Christina Sommers, Philip E. Devine, Harry Deutsch, Michael Kelly & Charles L. Reid (1992). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 65 (7):55 - 90.
  19.  1
    Naomi Scheman & Peg O'Connor (eds.) (2002). Feminist Interpretations of Ludwig Wittgenstein. Penn State University Press.
    The original essays in this volume, while written from diverse perspectives, share the common aim of building a constructive dialogue between two currents in philosophy that seem not readily allied: Wittgenstein, who urges us to bring our words back home to their ordinary uses, recognizing that it is our agreements in judgments and forms of life that ground intelligibility; and feminist theory, whose task is to articulate a radical critique of what we say, to disrupt precisely those taken-for-granted agreements in (...)
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  20.  9
    Naomi Scheman (1992). Jewish Lesbian Writing: A Review Essay. Hypatia 7 (4):186 - 194.
    Recent writing by Jewish lesbians is characterized by challenging and evocative reflection on themes of home and identity, family and choice, tradition and transformation. This essay is a personal journey through some of this writing. An exploration of the obvious and troubling tensions between lesbian or feminist and Jewish identities leads to the paradoxical but ultimately unsurprising suggestion that lesbian identity and eroticism can provide a route of return to and affirmation of Jewish identity.
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  21.  11
    Naomi Scheman (1988). Further Thoughts on a "Theoretics of Heterogeneity". Journal of Philosophy 85 (11):630-631.
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  22. Naomi Scheman (2001). Non-Negotiable Demands: Metaphysics, Politics, and the Discourse of Needs. In Juliet Floyd & Sanford Shieh (eds.), Future Pasts: The Analytic Tradition in Twentieth-Century Philosophy. Oxford University Press
     
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  23.  8
    Naomi Scheman (1995). Symposium: Feminist Epistemology: “Feminist Epistemology”: Reply to Antony. Metaphilosophy 26 (3):199-200.
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  24. Naomi Scheman (1996). Feeling Our Way Toward Moral Objectivity. In L. May, Michael Friedman & A. Clark (eds.), Mind and Morals: Essays on Ethics and Cognitive Science. MIT Press
     
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  25. Naomi Scheman (1984). Carol McMillan, Women, Reason and Nature Reviewed By. Philosophy in Review 4 (4):161-163.
  26.  2
    Naomi Scheman (1996). Panel on Feminist Philosophy in the 90s. Metaphilosophy 27 (1-2):209-213.
  27. Naomi Scheman (2011). . Oxford University Press.
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  28. Naomi Scheman (1984). Carol McMillan, Women, Reason and Nature. [REVIEW] Philosophy in Review 4:161-163.
  29. Naomi Scheman (1993). From Hamlet to Maggie Verver: The History and Politics of the Knowing Subject. In Engenderings: Constructions of Knowledge, Authority and Privilege. Routledge
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  30. Naomi Scheman (1988). Further Thoughts on a "Theoretics of Heterogeneity". Journal of Philosophy 85 (11):630-631.
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  31. Naomi Scheman (2001). Linda Nicholson's The Play of Reason: From the Modern to the Postmodern. Hypatia: A Journal of Feminist Philosophy 16 (2):80-85.
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  32. Naomi Scheman (2011). Shifting Ground: Knowledge and Reality, Transgression and Trustworthiness. Oxford University Press Usa.
    This volume of essays by Naomi Scheman brings together her views on epistemic and socio-political issues, views that draw on a critical reading of Wittgenstein as well as on liberatory movements and theories, all in the service of a fundamental reorientation of epistemology. For some theorists, epistemology is an essentially foundationalist and hence discredited enterprise; for others-particularly analytic epistemologists--it remains rigorously segregated from political concerns. Scheman makes a compelling case for the necessity of thinking epistemologically in fundamentally altered ways. Arguing (...)
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