6 found
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Carol Bigwood [6]Carol Francine Bigwood [1]
  1. Earth Muse: Feminism, Nature, and Art.Carol Bigwood - 1993 - Temple University Press.
  2.  67
    Renaturalizing the Body (With the Help of Merleau-Ponty).Carol Bigwood - 1991 - Hypatia 6 (3):54 - 73.
    Some poststructuralist feminist theorists hold that the body is merely the product of cultural determinants and that gender is a free-floating artifice. I discuss how this "denaturalization" of gender and the body entrenches us yet deeper in the nature/culture dichotomy. The body, I maintain, needs to be "renaturalized" so that its earthy significance is recognized. Through a feminist reappropriation of Merleau-Ponty's phenomenology of the body, I develop a noncausal linkage between gender and the body. I present the body as an (...)
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  3.  38
    Renaturalizing the Body.Carol Bigwood - 1991 - Hypatia 6 (3):54-73.
    Some poststructuralist feminist theorists hold that the body is merely the product of cultural determinants and that gender is a free-floating artifice. I discuss how this “denaturalization” of gender and the body entrenches us yet deeper in the nature/culture dichotomy. The body, I maintain, needs to be “renaturalized” so that its earthy significance is recognized. Through a feminist reappropriation of Merleau-Ponty's phenomenology of the body, I develop a noncausal linkage between gender and the body. I present the body as an (...)
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  4.  22
    Thanks to Reviewers 2006.Brooke Ackerly, Alison Ainley, Linda Alcoff, Ellen Armour, Stella Gonzalez Arnal, Margaret Atherton, Amy Baehr, Bat-Ami Bar On, Robert Bernasconi & Carol Bigwood - forthcoming - Hypatia.
  5.  9
    Seeing Blake's Illuminated Texts.Carol Bigwood - 1991 - Journal of Aesthetics and Art Criticism 49 (4):307-315.
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  6.  25
    Standing and Stooping to Tiny Flowers: An Ecofemnomenological Response to Arne Naess.Carol Bigwood - 2004 - Environmental Philosophy 1 (2):28-45.
    Throughout the paper, I intersperse intimate movement episodes where I respond through my body and personal self to Naess. In grounding his own ecosophy, Naess makes his stand on a very certain place high up in the mountains called “Tvergastein.” His ecosophy T springs directly from his personalhome. Engaging with his texts I find I am not merely immersed in the usual way into a symbolic realm of ideas detached from my body, but have the odd feeling that I must (...)
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