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  1.  55
    Hegel’s Antigone: A Response to the Feminist Critique.Nadine Changfoot - 2002 - The Owl of Minerva 33 (2):179-204.
    Recent feminist criticism suggests that Hegel’s account of Antigone in the Phenomenology of Spirit is antithetical to feminism on two key counts: first, Hegel does not develop an authentic political representation of women’s agency and participation in the community, and second, he does not provide a model for a genuinely ethical order especially where relations between men and women are concerned. Patricia Jagentowicz Mills and Luce Irigaray are two feminist thinkers who have expressed these positions. They both take issue with (...)
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  2.  10
    Imagining Disability Futurities.Carla Rice, Eliza Chandler, Jen Rinaldi, Nadine Changfoot, Kirsty Liddiard, Roxanne Mykitiuk & Ingrid Mündel - 2017 - Hypatia 32 (2):213-229.
    This article explores twelve short narrative films created by women and trans people living with disabilities and embodied differences. Produced through Project Re•Vision, these micro documentaries uncover the cultures and temporalities of bodies of difference by foregrounding themes of multiple histories: body, disability, maternal, medical, and/or scientific histories; and divergent futurities: contradictory, surprising, unpredictable, opaque, and/or generative futures. We engage with Alison Kafer's call to theorize disability futurity by wrestling with the ways in which “the future” is normatively deployed in (...)
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  3.  88
    Feminist Standpoint Theory, Hegel and the Dialectical Self: Shifting the Foundations.Nadine Changfoot - 2004 - Philosophy and Social Criticism 30 (4):477-502.
    The claim that theoretical foundations are historically contingent does not draw the same intensity of fire as it did one or especially two decades ago. The aftermath of debates on the political boundaries created by foundations allows for a deeper exploration of the foundations of feminist theory. This article re-examines the (anti)-Hegelian foundations of the feminist standpoint put forward by Nancy Hartsock and argues that the Hegelian subject of the early Phenomenology of Spirit resists gender codification in its experience of (...)
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    Transcendence in Simone de Beauvoir's the Second Sex: Revisiting Masculinist Ontology.Nadine Changfoot - 2009 - Philosophy and Social Criticism 35 (4):391-410.
    A large number of feminist philosophers and social critics accept that Simone de Beauvoir's conception of transcendence in The Second Sex relies on masculinist ontology. In contrast with feminist interpretations that see Beauvoir claiming the success of masculinist ontology, this article argues that transcendence as masculinist ontology does not succeed in The Second Sex because it requires a relation of domination, something contrary to its own definition of freedom-producing relations. The Second Sex obliquely reveals this failure, but Beauvoir does not (...)
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  5. The Second Sex's Continued Relevance for Equality and Difference Feminisms.Nadine Changfoot - 2009 - European Journal of Women's Studies 16 (1):11-31.
    This article argues that Simone de Beauvoir's The Second Sex continues to teach academic feminism why difference feminism holds productive and generative potential for feminists and why equality feminism has been consistently subject to criticism since the second wave of feminism. Using Hegel's master—slave dialectic as a lens to interpret subjectivity in The Second Sex, this text reveals an aspect of equality feminism that relies upon masculine subjectivity, a subjectivity that inherently constitutes otherness. This reliance on masculine subjectivity is anathema (...)
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