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Profile: Wendy Lynne Lee (Bloomsburg University)
  1. Wendy Lynne Lee (2013). Commentary on Ben Berger's Attention Deficit Democracy. Social Philosophy Today 29:153-158.
    In this review I argue that while Berger makes out a good argument that the language of civic engagement covers too much (and hence too little) and that education plays a vital role in developing civic-minded sensibilities, I am less sanguine that the strategies for the reform of our “attention deficit democracy” will achieve the desired effect in a political society dominated by the corrupting influence of corporations who actively seek to undermine just such sensibilities as anathema to their objectives. (...)
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  2. Wendy Lynne Lee (2012). Nicholas A. Robins. Mercury, Mining, and Empire: The Human and Ecological Cost of Colonial Silver in the Andes. Environmental Philosophy 9 (2):208-212.
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  3. Wendy Lynne Lee (2011). Commentary on Eric M. Cave's "Marital Pluralism : Making Marriage Safer for Love". In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
  4. Wendy Lynne Lee (2010). Contemporary Feminist Theory and Activism: Six Global Issues. Broadview.
    From divorce and property law to (more) equal pay and the recognition of reproductive rights, feminist theory and practice –– and sweat, risk, ...
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  5. Wendy Lynne Lee (2010). Environmentalism in Popular Culture. Environmental Ethics 32 (3):327-330.
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  6. Wendy Lynne Lee (2009). Nature Ethics. Environmental Ethics 31 (2):217-220.
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  7. Wendy Lynne Lee (2009). Restoring Human-Centerednes to Environmental Conscience: The Ecocentrist's Dilemma, the Role of Heterosexualized Anthropomorphizing, and the Significance of Language to Ecological Feminism. Ethics and the Environment 14 (1):pp. 29-51.
    I argue here that the centeredness of human experience as human is misrepresented by ecocentrists as identical with (or the cause of) human chauvinism, and that although centeredness describes an ineradicable feature of human consciousness, nothing necessarily follows from it other than what follows from any unique configuration of capacities and limitations. Appealing to the ways in which we use anthropomorphizing language, I argue that at the root of this misrepresentation is a failure to take seriously not only the perceptual (...)
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  8. Wendy Lynne Lee (2007). Aristotle's Ecological Conception of Living Things and its Significance for Feminist Theory. Diametros 14:68-84.
  9. Wendy Lynne Lee (2006). On Ecology and Aesthetic Experience: A Feminist Theory of Value and Praxis. Ethics and the Environment 11 (1):21-41.
    : My aim is to develop a feminist theory of value—an axiology—which unites two notions that seem to have little in common for a theorizing whose ultimate goal is justice-driven emancipatory action, namely, the ecological and the aesthetic. In this union lies the potential for a critical feminist political praxis capable of appreciating not only the value of human life, but those relationships upon which human and nonhuman life depend. A vital component of this praxis is, I argue, the potential (...)
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  10. Wendy Lynne Lee (2005). The Aesthetic Appreciation of Nature, Scientific Objectivity, and the Standpoint of the Subjugated: Anthropocentrism Reimagined. Ethics, Place and Environment 8 (2):235 – 250.
    In the following essay, I argue for an alternative anthropocentrism that, eschewing failed appeals to traditional moral principle, takes (a) as its point of departure the cognitive, perceptual, emotive, somatic, and epistemic conditions of our existence as members of Homo sapiens, and (b) one feature of our experience of/under these conditions particularly seriously as an avenue toward articulating this alternative, the capacity for aesthetic appreciation. To this end, I will explore, but ultimately reject philosopher Allen Carlson's ecological aesthetics, and I (...)
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  11. Wendy Lynne Lee (2001). On Marx. Wadsworth.
     
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  12. Wendy Lynne Lee & Laura M. Dow (2001). Queering Ecological Feminism: Erotophobia, Commodification, Art, and Lesbian Identity. Ethics and the Environment 6 (2):1-21.
    : Utilizing examples from recent art, we critique Greta Gaard's argument that an inclusive ecofeminism must account for the role played by erotophobia in oppression. We suggest that while Gaard offers valuable insight into how fear of the erotic contributes to maintaining heteropatriarchal institutions, it fails to account for forms of oppression specific to lesbians. Moreover, Gaard's analysis unwittingly reinforces the conceptual, hence political, economic, and social invisibility of lesbians that, following Marilyn Frye, we argue is not merely consequent to (...)
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