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Jennifer McWeeny [13]Jen Mcweeny [6]
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Profile: Jennifer McWeeny (Worcester Polytechnic Institute)
Profile: Jennifer McWeeny (Worcester Polytechnic Institute)
  1.  47
    Varieties of Consciousness Under Oppression: False Consciousness, Bad Faith, Double Consciousness, and Se Faire Objet.Jennifer McWeeny - 2016 - In S. West Gurley & Geoff Pfeifer (eds.), Phenomenology and the Political. Palgrave MacMillan. pp. 149-63.
    What it would mean for phenomenology to move in an ontological direction that would render its relevance to contemporary political movement less ambiguous while at the same time retaining those aspects of its method that are epistemologically and politically advantageous? The present study crafts the beginnings of a response to this question by examining four configurations of consciousness that seem to be respectively tied to certain oppressive contexts and certain kinds of oppressed bodies: 1. false consciousness, 2. bad faith, 3. (...)
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  2. The Metaphysics of Social Justice: Coalitional Activism at the Intersections of Sexism, Racism, and Heterosexism.Jennifer McWeeny - 2016 - In Cantice Greene (ed.), Teaching Women's Studies in Conservative Contexts: Considering Perspectives for an Inclusive Dialogue. Routledge. pp. 69-87.
    On February 3, 2010, a group of John Carroll University students and alumni walked onto the basketball court during halftime at a “Jesuit Spotlight” basketball game and remained seated there, holding rainbow flags and singing together, in protest against the University’s failure to adequately protect LGBTQ students and faculty members from harm and discrimination. This moment marked the beginning of a student-led activist campaign lasting many months whose explicit goal was to have John Carroll University change its Equal Employment Opportunity (...)
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  3. Introduction to Martha C. Nussbaum.Jen McWeeny - 2004 - In Ellen K. Feder Karmen MacKendrick & Sybol S. Cook (eds.), A Passion for Wisdom: Readings in Western Philosophy on Love and Desire. Prentice-Hall.
  4. Origins of Otherness: Nonconceptual Ethical Encounters in Beauvoir and Levinas.Jennifer McWeeny - 2009-2010 - Simone de Beauvoir Studies 26:5-17.
  5. The Reversibility of Teacher and Student: Teaching/Learning Intersectionality and Activism Amidst the LGBTQ Protest.Jennifer McWeeny - 2011 - American Philosophical Association Newsletter on Lesbian, Gay, Bisexual, and Transgender Issues 10 (2):5-12.
  6. Sounding Depth with the North Atlantic Right Whale and Merleau-Ponty: An Exercise in Comparative Phenomenology.Jennifer McWeeny - 2011 - Journal for Critical Animal Studies 9 (1-2):144-166.
  7. Why Feminist Comparative Philosophy?Ashby Butnor & Jennifer McWeeny - 2009 - American Philosophical Association Newsletter on Asian and Asian American Philosophers and Philosophies 9 (1):4-5.
  8. Love, Theory, and Politics: Critical Trinities in Simone de Beauvoir’s The Mandarins.Jen McWeeny - 2005 - In Sally J. Scholz Shannon Mussett (ed.), Contradictions of Freedom: Philosophical Essays on Simone de Beauvoir’s “The Mandarins. SUNY Press. pp. 157-176.
  9.  2
    Flesh Possessed.Jennifer McWeeny - 2016 - Chiasmi International 18:215-231.
    What does it mean to say that “I am always on the same side of my body” if the body is understood as flesh? This question of sidedness, and specifically of perspectival unilaterality, in Merleau-Ponty’s ontology leads to a careful sorting of the various relational metaphors that he deploys across his oeuvre, including reversibility, intertwining, possession, encroachment, incorporation, promiscuity, and many others. Curiously, each of these notions implicates a different image of sidedness, from sides that are impermeable in themselves but (...)
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  10.  2
    Introduzione. Il corpo del nostro tempo.Jennifer McWeeny - 2016 - Chiasmi International 18:149-154.
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  11.  39
    Liberating Anger, Embodying Knowledge: A Comparative Study of María Lugones and Zen Master Hakuin.Jen Mcweeny - 2010 - Hypatia 25 (2):295 - 315.
    This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply epistemohgical.
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  12.  93
    The Disadvantages of Radical Alterity for a Comparative Methodology.Jen McWeeny - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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  13.  1
    Introduction. The Body of Our Time.Jennifer McWeeny - 2016 - Chiasmi International 18:137-142.
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  14.  53
    The Feminist Phenomenology of Excess: Ontological Multiplicity, Auto-Jealousy, and Suicide in Beauvoir's L'Invitée.Jennifer McWeeny - 2012 - Continental Philosophy Review 45 (1):41-75.
    In this paper, I present a new reading of Simone de Beauvoir’s first major work, L’Invitée ( She Came to Stay ), in order to reveal the text as a vital place of origin for feminist phenomenological philosophy. My reading of L’Invitée departs from most scholarly interpretations of the text in three notable respects: (1) it is inclusive of the “two unpublished chapters” that were excised from the original manuscript at the publisher’s request, (2) it takes seriously Beauvoir’s claim that (...)
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  15.  21
    Topographies of Flesh: Women, Nonhuman Animals, and the Embodiment of Connection and Difference.Jennifer McWeeny - 2014 - Hypatia 29 (2):269-286.
    Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well-intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor-centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity (...)
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  16.  21
    Princess Elisabeth and the Mind-Body Problem.Jen McWeeny - 2011 - In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell. pp. 297-300.
  17.  7
    Asian and Feminist Philosophies in Dialogue: Liberating Traditions.Jennifer McWeeny & Ashby Butnor (eds.) - 2014 - Columbia University Press.
    In this collection of original essays, international scholars put Asian traditions, such as Hinduism, Buddhism, Daoism, and Confucianism, into conversation with one or more contemporary feminist philosophies, founding a new mode of inquiry that attends to diverse voices and the complex global relationships that define our world. -/- These cross-cultural meditations focus on the liberation of persons from suffering, oppression, illusion, harmful conventions and desires, and other impediments to full personhood by deploying a methodology that traverses multiple philosophical styles, historical (...)
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  18. Introduction. Le corps de notre temps.Jennifer McWeeny - 2016 - Chiasmi International 18:143-148.
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  19. The Disadvantages of Radical Alterity for a Comparative Methodology.Jen Mcweeny - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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