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  1.  82
    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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  2. 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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  3.  47
    Asian and feminist philosophies in dialogue: liberating traditions.Jennifer McWeeny & Ashby Butnor (eds.) - 2014 - New York: 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 (...)
  4. Origins of Otherness: Nonconceptual Ethical Encounters in Beauvoir and Levinas.Jennifer McWeeny - 2009-2010 - Simone de Beauvoir Studies 26:5-17.
  5. The feminist phenomenology of excess: Ontological multiplicity, auto-jealousy, and suicide in Beauvoir’s L’Invitée.Jennifer McWeeny - 2011 - 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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  6.  8
    Beauvoir and Merleau‐Ponty.Jennifer McWeeny - 2017 - In Laura Hengehold & Nancy Bauer (eds.), A Companion to Simone de Beauvoir. Chichester, UK: Wiley. pp. 211–223.
    Simone de Beauvoir's philosophical views arguably have more in common with those of Maurice Merleau‐Ponty than of any other philosopher and vice versa. And yet, resonances and dissonances between their oeuvres remain underexplored in the scholarly literature, especially in regard to the content of their respective ontologies. This chapter addresses this gap by developing an ontological interpretation of Beauvoir's concept of flesh as she employs it in The Second Sex. Following a metaphysical line of thinking from their early publications to (...)
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  7. 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.
  8. 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.
  9. 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.
  10. 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.
  11.  13
    Feminist Comparative Methodology.Ashby Butnor & Jennifer McWeeny - 2014 - In Jennifer McWeeny & Ashby Butnor (eds.), Asian and feminist philosophies in dialogue: liberating traditions. New York: Columbia University Press. pp. 1-34.
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  12.  37
    Speaking Face to Face/Hablando Cara a Cara: The Visionary Philosophy of María Lugones.Pedro J. DiPietro, Jennifer McWeeny & Shireen Roshanravan (eds.) - 2019 - Albany: Suny Press.
    The first in-depth analysis of the radical feminist theory and coalitional praxis of scholar-activist María Lugones. Speaking Face to Face provides an unprecedented, in-depth look at the feminist philosophy and practice of the renowned Argentinian-born scholar-activist María Lugones. Informed by her identification as “nondiasporic Latina” and US Woman of Color, as well as her long-term commitment to grassroots organizing in Chicana/o communities, Lugones’s work dovetails with, while remaining distinct from, that of other prominent transnational, decolonial, and women of color feminists. (...)
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  13.  17
    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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  14.  58
    Feminist Philosophy of Mind.Keya Maitra & Jennifer McWeeny (eds.) - 2022 - New York, NY, United States of America: Oxford University Press, Usa.
    "This collection is the first book to focus on the emerging field of study called feminist philosophy of mind. Each of the twenty chapters of Feminist Philosophy of Mind employs theories and methodologies from feminist philosophy to offer fresh insights and perspectives into issues raised in the contemporary literature in philosophy of mind and/or uses those from the philosophy of mind to advance feminist theory. The book delineates the content and aims of the field and demonstrates the fecundity of its (...)
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  15.  16
    Introduzione. Il corpo del nostro tempo.Jennifer McWeeny - 2016 - Chiasmi International 18:149-154.
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  16.  11
    Introduction. Le corps de notre temps.Jennifer McWeeny - 2016 - Chiasmi International 18:143-148.
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  17.  12
    Introduction. The Body of Our Time.Jennifer McWeeny - 2016 - Chiasmi International 18:137-142.
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  18.  1
    The Panpsychism Question in Merleau-Ponty’s Ontology.Jennifer McWeeny - 2019 - In Emmanuel Alloa, Rajiv Kaushik & Frank Chouraqui (eds.), Merleau-Ponty and Contemporary Philosophy. Albany NY: SUNY Press. pp. 121-144.
  19. Which Bodies Have Minds? Feminism, Panpsychism, and the Attribution Question.Jennifer McWeeny - 2022 - In Keya Maitra & Jennifer McWeeny (eds.), Feminist Philosophy of Mind. New York, NY, United States of America: Oxford University Press, Usa. pp. 272-293.
    Theories about what a mind is entail views about who (or what) has a mind and vice versa. This chapter reframes the classic problem of how the mind interacts with the body in terms of the question of mental attribution: Which bodies have minds? Critical social theorists’ descriptions of mental attribution associated with the bodies of women, Black people, colonized people, laborers, and others, reveals three metaphysical components of mental attribution that are respectively associated with experiences of immanence and non-being, (...)
     
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