Relevant bibliographies by topics / Feminist Philosophy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Feminist Philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Feminist Philosophy"

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Rosser, Sue V. "Feminist Scholarship in the Sciences: Where Are We Now and When Can We Expect A Theoretical Breakthrough?" Hypatia 2, no. 3 (1987): 5–17. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01338.x.

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The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in science are needed to further explore science and its relationships to women and feminism in order to change traditional science to a feminist science.
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Vogler, Candace. "Philosophical Feminism, Feminist Philosophy." Philosophical Topics 23, no. 2 (1995): 295–319. http://dx.doi.org/10.5840/philtopics19952329.

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Frye, Marilyn, and Ashli Godfrey. "Philosophy Comes Our of Lives." Stance: an international undergraduate philosophy journal 6, no. 1 (September 17, 2013): 87–95. http://dx.doi.org/10.33043/s.6.1.87-95.

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Marilyn Frye is a noted philosopher and feminist theorist whose works include The Politics of Reality: Essays in Feminist Theory and Willful Virgin: Essays in Feminism as well as various other essays and articles.Frye recently retired from teaching philosophy at Michigan State University. On February 26, 2013, the Stance staff met with Marilyn Frye to talk about her work, her life, and the status of women in the field of philosophy
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Fowlkes, Diane L. "Moving from Feminist Identity Politics To Coalition Politics Through a Feminist Materialist Standpoint of Intersubjectivity in Gloria Anzaldúa's Borderlands/La Frontera: The New Mestiza." Hypatia 12, no. 2 (1997): 105–24. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00021.x.

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Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.
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Tuana, Nancy. "The Radical Future of Feminist Empiricism." Hypatia 7, no. 1 (1992): 100–114. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00700.x.

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I argue that Nelson's feminist transformation of empiricism provides the basis of a dialogue across three currently competing feminist epistemologies: feminist empiricism, feminist standpoint theories, and postmodern feminism, a dialogue that will result in a dissolution of the apparent tensions between these epistemologies and provide an epistemology with the openness and fluidity needed to embrace the concerns of feminists.
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Ackerly, Brooke A. "“How Does Change Happen?” Deliberation and Difficulty." Hypatia 22, no. 4 (2007): 46–63. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01319.x.

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Theoretically, feminists ought to be the best deliberative democrats. However, political commitments (which this author shares) to inclusiveness on issues of reproductive health and gay and lesbian rights, for example, create a boundary within feminism between those committed to the “feminist consensus” on these issues and women activists who share some feminist commitments, but not all. This article offers theoretically and empirically informed suggestions for how feminists can foster inclusive deliberation within feminist spaces.
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Lozano, Betty Ruth, and Daniela Paredes Grijalva. "Feminism Cannot be Single Because Women are Diverse: Contributions to a Decolonial Black Feminism Stemming from the Experience of Black Women of the Colombian Pacific." Hypatia 37, no. 3 (2022): 523–43. http://dx.doi.org/10.1017/hyp.2022.35.

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AbstractThis article asserts that European and North American feminisms are colonial discursive elaborations that defined what it was to be a woman and a feminist. The categories of gender and patriarchy established both what the subordination of women was as well as the possibilities for their emancipation. They're colonial discourses in the sense that they have construed women of the third world, or of the global South, as “other.” The specific case examined in this article questions the Euro-US-centric feminist construction of women and Afro-descendant feminists. In resignifying the categories of analysis proposed by feminism, such as gender and patriarchy, Afro-descendant feminists assert themselves as diverse Black women who build proposals subverting the social order that oppresses them, without needing to resort to feminism's central categories. Women belonging to ethnic communities elaborate a new type of feminism constructed in relation to the community's collective actions in vindicating their rights. Finally, Black or Afro-Colombian women, based on the legacy of their maroon or runaway slave ancestors, construct feminism otherwise, challenging universalist claims by Eurocentric and Andean-centric feminism, transforming and enriching it.
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WALKER, MARGARET URBAN. "SOME THOUGHTS ON FEMINISTS, PHILOSOPHY, AND FEMINIST PHILOSOPHY." Metaphilosophy 27, no. 1-2 (January 1996): 222–25. http://dx.doi.org/10.1111/j.1467-9973.1996.tb00882.x.

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Boehm, Beth A. "Feminist Histories: Theory Meets Practice." Hypatia 7, no. 2 (1992): 202–14. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00894.x.

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Fox-Genovese, Kaminer, and Riley all write the history of feminism as a history of conflict between feminists who desire to deny difference in favor of equality and those who desire to celebrate difference. And they all ask what this contradiction lying at the heart of feminist theory implies for the practice of feminist politics. These works reveal the need for feminists who engage this debate to be self’-Conscious in their formulations.
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Diprose, Rosalyn. "What Is (Feminist) Philosophy?" Hypatia 15, no. 2 (2000): 115–32. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00318.x.

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What makes us think, and what makes us think as feminists? In seeking to answer these questions, this paper draws on both Deleuze and Guattari's account of the creation of concepts, and feminist thought on feminist thinking, before suggesting with Levinas that our relation to ideas is primarily affective. Via further engagement with Levinas, I argue that it is the relation to the other which provokes and produces thought; models of autonomous theorizing are thereby supplanted by the teaching of the other.
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Dissertations / Theses on the topic "Feminist Philosophy"

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Markey, Bren April. "Feminist methodologies in moral philosophy." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9107.

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This thesis develops a critique of the methodology of mainstream academic moral philosophy, based on insights from feminist and more generally anti-oppressive political thought. The thesis consists of two parts. In the first, I loosely characterise a certain dominant methodology of philosophy, one based on giving an important epistemological role to existing, 'pre-theoretical' moral attitudes, such as intuitions. I then argue that such methodologies may be critiqued on the basis of theories that identify these moral attitudes as problematically rooted in oppressive social institutions, such as patriarchy and white supremacy; that is, I identify these attitudes as ideological, and so a poor guide to moral reality. In the second part, I identify and explore of a number of themes and tendencies from feminist, anti-racist, and other anti-oppressive traditions of research and activism, in order to draw out the implications of these themes for the methodology of moral philosophy. The first issue I examine is that of how, and how much, moral philosophers should use abstraction; I eventually use the concept of intersectionality to argue for the position that philosophers need to use less, and a different type of, abstraction. The second major theme I examine is that of ignorance, in the context of alternative epistemologies: standpoint epistemology and epistemologies of ignorance. I argue that philosophers must not take themselves to be well placed to understand, using solitary methodologies, any topic of moral interest. Finally, I examine the theme of transformation in moral philosophy. I argue that experiencing certain kinds of personal transformation may be an essential part of developing accurate ethical views, and I draw out the political implications of this position for the methodology of moral philosophy.
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Langley, Alix. "A feminist critique of feminist philosophy : dualisms, difference and equality." Thesis, University of Sunderland, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.400458.

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Ward, Laura Aline. "Objectivity in Feminist Philosophy of Science." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/36098.

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Feminist philosophy of science has long been considered a fringe element of philosophy of science as a whole. A careful consideration of the treatment of the key concept of objectivity by such philosophical heavyweights as Thomas Kuhn and Karl Popper, followed by an analysis of the concept of objectivity with the work of such feminist philosophers of science as Donna Haraway, Lynn Hankinson Nelson, and Sandra Harding, reveals that feminist philosophers of science are not members of some fringe movement of philosophy of science, but rather are doing philosophical work which is both crucial and connected to the work of other, "mainstream" philosophers of science.
Master of Arts
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Billingsley, Amy. "Humorwork, Feminist Philosophy, and Unstable Politics." Thesis, University of Oregon, 2019. http://hdl.handle.net/1794/24550.

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This dissertation examines humor as a situated practice of reappropriation and transformation undertaken by a subject within a social world. I bring together insights from humor studies, philosophy of humor, and feminist philosophy (especially feminist continental philosophy) to introduce the concept of humorwork as an unstable political practice of reappropriating and transforming existing images, speech, and situations. I argue that humorwork is an unstable politics because the practice of reappropriation and transformation often exceeds the intentions of the subject practicing humor, taking on a continued life beyond the humorist’s intentions. By focusing on the practice of humor, the subject who produces it, their social and political world, the affects circulated through political humor, and the politics of popular and scholarly discourse about humor, I push against a reductive, depoliticized concept of humor and the trivializing gesture of “it’s just a joke.” Instead, I argue that humorists are responsible and connected to (if not always blameable) for the social and political life of their humorwork, despite the unstable and unpredictable uptake of humor against a humorist’s intentions.
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Haely, Karen Cordrick. "Objectivity in the feminist philosophy of science." Columbus, Ohio : Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1064415629.

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Thesis (Ph. D.)--Ohio State University, 2003.
Title from first page of PDF file. Document formatted into pages; contains viii, 145 p.; also includes graphics. Includes abstract and vita. Advisor: Louise M. Antony, Dept. of Philosophy. Includes bibliographical references (p. 142-145).
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Bentley, Vanessa A. "Building a Feminist Philosophy of Cognitive Neuroscience." University of Cincinnati / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1447691278.

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Knödel, Natalie. "Reconsidering ecclesiology : feminist perspectives." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/4729/.

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The predominant model in feminist theologians' critique of theology and praxis of the church has been that of women-church based on the concept of base ecclesial communities developed by liberation theology. The first part of this thesis challenges the women-church model by arguing that even though women-church asserts that women are church, its shortcomings lie in its lack of use of the ecclesiological tradition as well as its unawareness of the dimension of gender for ecclesiology. A feminist reader-response critique of four traditional ecclesiologies shows that women have so far not participated in the process of writing ecclesiology, but that women need to reclaim the ecclesiological tradition because they participate in the church. An analysis of the use of liberation theology for feminist ecclesiology demonstrates that the ecclesiology of liberation theology, even though it points out that the reality of human beings being church shapes the theology of the church, remains unaware of the dimension of sexual difference. Chapter five discusses 'gendered ecclesiology’ as pointing to the importance of sexuality for the rewriting of ecclesiology. In order to write an ecclesiology conscious of the fact that the church consists of sexuate human beings feminists need to reclaim the communion of saints, Mariology and most importantly the relationship between Christ and the church. Chapter six concludes that feminist theologians are not to develop one particular ecclesiological model as the most apt one, but to redefine the ecclesiological debate from the perspective of women being church. In order to do that it is necessary to reclaim the power centres of patriarchal ecclesiological discourse: sacramental celebration, the word of God and the presence of Christ. The church as the community that embodies the body of Christ becomes the space where the stories of women’s lives tell and perform the story of Christ.
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Nussbaum, Martha C. "The Future of Feminist Liberalism." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113101.

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Feminists have sometimes argued that philosophical theories of justice deriving from the liberal tradition cannot deal adequately with the concerns of women. I argue that in many ways this contention is mistaken: the best liberal theories of justice provide a very strong basis for thinking about what respect for human dignity requires. There are, however, two areas pertinent to sex equality in which even the strongest liberal theories have grave difficulty. First is the area of need and dependency. All theories of justice and morality deriving from the European social contract tradition fail to build into the basic social structure concern for care in times of asymmetrical dependency. The second problem I investigate is the problem of just distribution within the family. Focusing on the theory of John Rawls, I argue that his liberal commitment to seeing the family as a sphere of protected personal choice is in tension with his admission that the family is part of the basic structure of society. Moreover, the family does not exist by nature: it is always a construct of state action. The state should therefore make sure that this constructing is done well, compatibly with justice for women and children.
Los feministas han sostenido algunas veces que las teorías filosóficas de la justicia que provienen de la tradición liberal no pueden tratar adecuadamente las preocupaciones de las mujeres. Yo sostengo que de muchas maneras este argumento está errado: las mejores teorías liberales de la justicia proporcionan una base muy fuerte para pensar acerca de lo que requiere el respeto por la dignidad humana. Sin embargo, hay dos áreas pertinentes a la igualdad sexual en las cuales incluso las teorías liberales más fuertes hallan graves dificultades. La primera es el área de la necesidad y la dependencia. Ninguna de las teorías de la justicia y la moralidad que provienen de la tradición europea del contrato social logra introducir en la estructura social básica la preocupación por el cuidado en tiempos de dependencia asimétrica. El segundo problema que investigo es aquél de la distribución justa al interior de la familia. Centrándome en la teoría de John Rawls, sostengo que suc ompromiso liberal de ver a la familia como una esfera de elección personal protegida se halla en tensión con su afirmación de que la familia es parte de la estructura básica de la sociedad. Asimismo, la familia no existe por naturaleza, es siempre algo construido por la acción estatal. El Estado debería, por ende, asegurar que esta construcción se haga bien, de modo compatible con la justicia para mujeres y niños.
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O'Donnell, Carolynn. "A philosophical account of feminist solidarity between women /." Connect to online version, 2007. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2007/216.pdf.

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Frascati, Marta. "The kenosis of feminism : an exploration of Christian feminist theology with special reference to Gianni Vattimo." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40123.

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In current discussion among feminists in general and feminist theologians in particular the status of theory, especially concerning essentialism and foundationalism, is a critical question. This study examines the issues pertaining to this question through reference to Nancy Fraser and Linda Nicholson, Susan Thistlethwaite, Sheila Davaney, Rebecca Chopp, and Morny Joy.
In order to situate this critical question and its implications for feminist theology, the work of the Italian philosopher Gianni Vattimo (1936-$ ...)$ is explored. Vattimo's work is analyzed in relation to three central aspects of his thought: Vattimo's genuine interpretation of the relation of Martin Heidegger to Friedrich Nietzsche, Vattimo's own approach to nihilism, Vattimo's interpretation of Heidegger's notion of ontological difference compared to Jacques Derrida's differance.
Questions of gender and of sexual difference are rarely addressed by Vattimo. Vattimo's silence on these questions is queried with the help of the work of Carol Bigwood, a Heideggerean ecofeminist, and through the writings of Derrida on sexual diffcrence. It is argued that Vattimo implicitly understands sexual difference in terms of emancipation emerging today in communication technology and the mass media. The link between sexual difference and technology is related to the work of Donna Haraway to indicate some features of today's feminism with regard to technology.
Vattimo's philosophical perspective is related to questions of feminist theology through Heidegger's notion of Verwindung understood by Vattimo as closely related to secularization and the biblical notion of kenosis. This study concludes with an analysis and a critique of the work of Rebecca Chopp, Sallie McFague, and Rosemary Radford Ruether, and it emphasizes the secularizing, kenotic dimension of their thought as the most promising approach to central issues of today's feminism.
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Books on the topic "Feminist Philosophy"

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Feminist philosophy. Boulder: Westview Press, 2004.

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M, Jaggar Alison, and Young Iris Marion 1949-, eds. A companion to feminist philosophy. Malden, Mass: Blackwell, 1998.

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1948-, Griffiths Morwenna, and Whitford Margaret, eds. Feminist perspectives in philosophy. Bloomington: Indiana University Press, 1988.

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Nancy, Fraser, and Bartky Sandra Lee, eds. French feminist philosophy. Bloomington: Indiana University Press, 1989.

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J, Brennan Samantha, ed. Feminist moral philosophy. Calgary: University of Calgary Press, 2002.

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Brennan, Samantha J. Feminist moral philosophy. Calgary: University of Calgary Press, 2002.

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1943-, Hibri Azizah, and Simons Margaret A, eds. Hypatia reborn: Essays in feminist philosophy. Bloomington: Indiana University Press, 1990.

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Loh, Janina, and Mark Coeckelbergh, eds. Feminist Philosophy of Technology. Stuttgart: J.B. Metzler, 2019. http://dx.doi.org/10.1007/978-3-476-04967-4.

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Griffiths, Morwenna, and Margaret Whitford, eds. Feminist Perspectives in Philosophy. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19079-9.

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V, Panitch, and University of Toronto at Mississauga. Dept. of Philosophy., eds. PHL 267H5F: Feminist philosophy. [Toronto]: Utpprint, 2006.

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Book chapters on the topic "Feminist Philosophy"

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Long, Eugene Thomas. "Feminist Philosophy." In Twentieth-Century Western Philosophy of Religion 1900–2000, 495–521. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4064-5_23.

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Mackenzie, Catriona. "Feminist Philosophy." In History of Philosophy in Australia and New Zealand, 593–635. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-6958-8_23.

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Hirschmann, Nancy J. "Feminist Political Philosophy." In The Blackwell Guide to Feminist Philosophy, 145–64. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470696132.ch8.

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Mason, Elinor. "Work and care." In Feminist Philosophy, 33–52. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-4.

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Mason, Elinor. "Knowledge and ignorance." In Feminist Philosophy, 196–211. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-15.

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Mason, Elinor. "Objectification." In Feminist Philosophy, 167–80. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-13.

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Mason, Elinor. "Sexism, oppression, and misogyny." In Feminist Philosophy, 123–37. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-10.

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Mason, Elinor. "Intersectionality." In Feminist Philosophy, 138–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-11.

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Mason, Elinor. "Pornography." In Feminist Philosophy, 68–84. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-6.

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Mason, Elinor. "Sexual violence and harassment." In Feminist Philosophy, 101–19. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315406626-8.

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Conference papers on the topic "Feminist Philosophy"

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Kasirzadeh, Atoosa. "Algorithmic Fairness and Structural Injustice: Insights from Feminist Political Philosophy." In AIES '22: AAAI/ACM Conference on AI, Ethics, and Society. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3514094.3534188.

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Chen, Yichang. "Research on the Feminist Movement in the Internet Age from the Perspective of “Cultivation Theory”." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.034.

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Mihail, Rarita. "The Faces of Human Vulnerability." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/43.

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The notion of vulnerability is one of the beliefs of a recent current of moral and political philosophy, namely care ethics. Stemming, especially, from the North American feminist movement, this care ethics, based on the rejection of a universal and abstract morals, privileges the relational dimension based on the orientation towards human vulnerability.Subject to the weight of the tyranny of normality and perfection, contemporary societies, glorifying the individual who is useful and performant, struggle to hide, or more often than not deny the vulnerability of human beings. The notion of vulnerability appeared not only as a mutual sign of any person who is in a dependent situation, but also as one of the constitutive dimensions of the essence of living beings and of their life environment. In this article, the notion of vulnerability will be studied by identifying the representative themes of human vulnerability particular to their life and its conditions of being. Firstly, the hypothesis proposed by Freud in Le malaise dans la culture (2010)represents the underlying basis of this study on human vulnerability. Next, two important concepts guide the study proposed: the vulnerability inherent to human subjectivity, from the perspective of Lévinas, and the one akin the process of socialising of human beings, from the perspective of Habermas.
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MONTESI, Cristina. "DISTRIBUTION OF WEALTH AND HUMAN HAPPINESS: THE LEGACY OF WILLIAM THOMPSON." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.30.

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The paper analyzes the figure of William Thompson (1785-1833), a very versatile intellectual. Thompson was in fact a philosopher, a social scientist, a social reformer, a defender of women’s rights, but, above all, a moral and radical economist precursor of Marx’s theory of surplus value. This forerunner intuition of some basic assumptions of marxist theory of value should not allow Thompson to be counted among Ricardian Socialists, the group to which he has erroneously led back by many scholars of economic doctrines. Thompson’s main research topic can be deduced from the title of his most important scientific work: “An Inquiry into The Principles of Distribution of Wealth most conducive to Human Happiness”. The paper shows that the search for the natural laws of distribution of wealth which can ensure the achievement of the greatest quantity of human happiness at his time, led Thompson to an original combination of Jeremy Bentham’s utilitarianism, Robert Owen’s socialism, Adam Smith’s theory of value (not David Ricardo’s theory of value). This syncretism forced Thompson to take distance from Bentham on various topics (the concept of happiness like well-being not pleausure and like a relational good; the non-subordination of equality principle to safety principle); compelled Thompson to differentiate from Owen’s mutual co-operation in a more democratic, feminist and reformist direction; obliged Thompson to embrace a noninstrumental theory of value. At microeconomic level Thompson’s legacy can be found in the anticipation, inside his mutual co-operation social system, of Rochdale principles, which would later have been be the guiding principles of co-operative enterprises, integrated with the principle of public happiness, a Civil Economy notion. Key words: Ricardian Socialists, Smithianian Socialists, Cooperative Socialists, Benthamian Utilitarianism, Public Happiness
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Reports on the topic "Feminist Philosophy"

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Batliwala, Srilatha. Transformative Feminist Leadership: What It Is and Why It Matters. United Nations University International Institute of Global Health, December 2022. http://dx.doi.org/10.37941/rr/2022/2.

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The words of ancient Chinese philosopher Lao Tsu make the simplest, yet most profound, case for transformation – a change of direction, a fundamental shift in the nature or character of something, recasting the existing order and ways of doing things. This is what the world needs now, as institutions and systems of the past century prove unable to address the challenges of impending planetary disaster, persistent poverty, pandemics, rising fundamentalism and authoritarianism, wars, and everyday violence. Against a background of a worldwide backlash against women’s rights, gender parity in leadership positions – in legislatures, corporations, or civil society – has proved inadequate, as women in these roles often reproduce dominant patriarchal leadership models or propagate ideologies and policies that do not actually advance equality or universal human rights. What is required is truly transformative, visionary leadership, whereby new paradigms, relationships and structures are constructed on the basis of peace, planetary health, and social and economic justice.
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