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Published: 7 July 2024

Last updated: 7 July 2024

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1

Boler, Megan. "Feminist Politics of Emotions and Critical Digital Pedagogies: A Call to Action." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1489–96. http://dx.doi.org/10.1632/pmla.2015.130.5.1489.

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Emotions, and truths, are in crisis. in 2005, halfway through the stunning legacy of the bush-cheney-rumsfeld trifecta, stephen colbert kicked off the debut of The Colbert Report and his parodic critique of mendacious politicians and news outlets like Fox by popularizing the notion of “truthiness.” Welcome to the brave new world where felt truths replace facts! The concept of truthiness spread like wildfire, capturing the global zeitgeist. The public crisis of faith in traditionally trusted sources of authority reflects a profound skepticism experienced by many around the world besides discerning dissidents: all we are certain of is that truths proffered by governments, the media, and corporations are constructions (Boler, “Daily Show”; Boler with Turpin). But when we add to this mix the interests of corporate capitalism and science in designing citizens, can we even trust truthiness, what “I feel… to be true”? Or, as Samantha asks in the film Her, “Am I feeling these feelings? Are they mine? Or are they programmed?”

2

Peters, Meg. "How Bell Canada Capitalises on the Millennial: Affective Labour, Intersectional Identity, and Mental Health." Open Cultural Studies 1, no. 1 (January 1, 2018): 395–405. http://dx.doi.org/10.1515/culture-2017-0037.

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Abstract Since 2010, the large telecommunications company, Bell Canada, has invited Canadians to “break the stigma” around mental illness through a campaign called #BellLetsTalk. The campaign claims to donate millions to mental health initiatives, aiming to also “start a conversation” about mental health online. In large part, the Bell Let’s Talk campaign depends on the position of the millennial as a social media user with a real stake in conversations revolving around mental health. I highlight how the term “mental health” is often correlated to normative affect and behaviour, pointing to the importance of an intersectional understanding of mental health. Colonialism is also at play here, as the Bell campaign donates to Indigenous communities, but fails to address how psychiatric intervention is often a colonial process in itself. Through a feminist and critical disability studies lens, I critique Bell for its seemingly apolitical ad campaign, arguing that it bolsters normative narratives around psychological distress and its place in neoliberal corporations and colonial Canada.

3

DeMarco, Rosanna, Jacquelyn Campbell, and Judith Wuest. "Feminist critique." Advances in Nursing Science 16, no. 2 (December 1993): 26–38. http://dx.doi.org/10.1097/00012272-199312000-00004.

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4

Strossen, Nadine. "A Feminist Critique of "the" Feminist Critique of Pornography." Virginia Law Review 79, no. 5 (August 1993): 1099. http://dx.doi.org/10.2307/1073402.

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5

Neubauer, Fernanda, and Michael J. Schaefer. "The feminist critique." Revista de Arqueologia 30, no. 2 (December 21, 2017): 145–61. http://dx.doi.org/10.24885/sab.v20i2.549.

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We discuss the important role of the feminist critique in bringing awareness to gender, childhood, and identity research, and in giving voice to the perspectives of underrepresented groups. As a case study of ancient social lives and gender, we discuss a range of Marajoara identity markers interpreted through the study of ceramic tangas (female pubic coverings) from Marajó Island in the Brazilian Amazon (A.D. 400-1400). There, tangas were made and used by women as a material representation of social position, gender, and individual identity. We argue that identity constitutes a fundamentally important aspect of archaeological research, and that the strongest case studies in identity are those that encompass a variety of gendered inferences to understand social lives of the past.

6

Cook, Rebecca, Ann Leonard, and Betsy Hartmann. "A Feminist Critique Critiqued." International Family Planning Perspectives 15, no. 1 (March 1989): 47. http://dx.doi.org/10.2307/2133285.

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7

Revell, Louise. "Romanization: A Feminist Critique." Theoretical Roman Archaeology Journal, no. 2009 (March 25, 2010): 1. http://dx.doi.org/10.16995/trac2009_1_10.

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8

Ortega, Debora M., and Noël Busch-Armendariz. "Beyond the Feminist Critique." Affilia 29, no. 2 (April 8, 2014): 129–30. http://dx.doi.org/10.1177/0886109914530932.

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9

Kostikova, Anna. "Postmodernism: A Feminist Critique." Metaphilosophy 44, no. 1-2 (January 2013): 24–28. http://dx.doi.org/10.1111/meta.12008.

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10

Spatig, Linda. "Feminist critique of developmentalism." Theory and Research in Education 3, no. 3 (November 2005): 299–326. http://dx.doi.org/10.1177/1477878505057431.

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Drawing on published feminist literature, this essay deconstructs developmentalism as a metanarrative that contributes to the oppression and exploitation of women and underpins educational practice. First, I examine feminist critiques of developmentalism, distinguishing between ‘insider critiques’ formulated by feminist psychologists evaluating and trying to improve traditional theories of human development and ‘outsider critiques’ articulated by feminists, both within and outside psychology, challenging science itself. Second, I address educational implications of the insider and outsider critiques of developmentalism. Educational reforms spawned by insider feminist critiques consist largely of efforts to make curriculum and pedagogy more ‘girl-friendly’. Reforms aligned with outsider feminist critiques call for ‘critique-friendly’ schooling that provides opportunities for reconceptualizing gender dualisms, critiquing school practices that strengthen dualisms and ongoing critique of educational reforms initiated in the name of such critiques. Following the outside critiques, I argue for feminist learning communities with authentic relationships between teachers and students whose diverse and changing identities and ideas are respectfully and compassionately acknowledged.

11

Engelhardt, Anne, Jakob Graf, Dorothea Schmidt, Sandra Sieron, and Jenny Simon. "Editorial: Feminist Economic Critique." PROKLA. Zeitschrift für kritische Sozialwissenschaft 54, no. 214 (March 2, 2024): 4–8. http://dx.doi.org/10.32387/prokla.v54i214.2094.

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Feminist debates on the connection between patriarchy and capitalism have significantly shifted in recent years. Ten years ago we diagnosed the contradiction that, on the one hand, feminist and anti-feminist struggles and debates were intensifying, but at the same time the social theory tools used to analyse them were predominantly characterised by more culturalist or post-structuralist approaches and liberal feminisms. At the time, we criticised that the connection between gender and the capitalist mode of production was often overlooked. Today, the situation is different. It was not only in the context of the COVID-19 pandemic that it became clear that the critical social inequality in the distribution of reproductive and care work must be understood as an integral part of social crisis dynamics. In this context, PROKLA 214 aims to contribute to clarifying the understanding and critique of economics within feminist thought.

12

Lay, Kathy, and James G. Daley. "A Critique of Feminist Theory." Advances in Social Work 8, no. 1 (April 30, 2007): 49–61. http://dx.doi.org/10.18060/131.

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Objective: Feminism has grown rapidly in the last 40 years as both a multidisciplinary voice advocating for change and an area of scholarship and theory building. A review of empirical articles describes 17 studies that indicate a wide range of applications of feminist theory, but theory is applied primarily as a lens for other issues, rather than to expand theory development. Advocacy and philosophical views seem to overshadow theory development. Suggestions for improving feminist theory are offered.

13

GREWAL, INDERPAL. "Postcoloniality, Globalization, and Feminist Critique." American Anthropologist 110, no. 4 (December 2008): 517–20. http://dx.doi.org/10.1111/j.1548-1433.2008.00085_4.x.

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14

Warren, Karen J., and Martin Gunderson. "The Feminist Critique of Liberalism." Social Philosophy Today 5 (1991): 387–410. http://dx.doi.org/10.5840/socphiltoday1991556.

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15

Conaghan, J. "Tort Law and Feminist Critique." Current Legal Problems 56, no. 1 (January 1, 2003): 175–209. http://dx.doi.org/10.1093/clp/56.1.175.

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16

Glassgold, Judith. "Feminist Knowledge: Critique and Construct." Psychology of Women Quarterly 17, no. 2 (June 1993): 244–47. http://dx.doi.org/10.1177/036168439301700203.

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17

Avis, Paul. "The Feminist Critique of Christianity." Theology 90, no. 733 (January 1987): 46–50. http://dx.doi.org/10.1177/0040571x8709000111.

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18

Gray, Barbara. "A Feminist Critique of Collaborating." Journal of Management Inquiry 3, no. 3 (September 1994): 286–93. http://dx.doi.org/10.1177/105649269433011.

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19

Holstein, Martha. "Productive Aging: A Feminist Critique." Journal of Aging & Social Policy 4, no. 3-4 (February 26, 1993): 17–34. http://dx.doi.org/10.1300/j031v04n03_04.

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20

Hoang, Young-ju. "Feminist IR Critique of "Security"." Korean Journal of International Relations 47, no. 1 (March 31, 2007): 75–94. http://dx.doi.org/10.14731/kjir.2007.03.47.1.75.

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21

HENNESSY, ROSEMARY. "Women's Lives/Feminist Knowledge: Feminist Standpoint as Ideology Critique." Hypatia 8, no. 1 (February 1993): 14–34. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00626.x.

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22

Restovic, Ivan. "Feminist Logic, Literally." Australasian Journal of Logic 20, no. 2 (July 13, 2023): 318–47. http://dx.doi.org/10.26686/ajl.v29i2.8291.

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I this paper, I discuss Plumwood’s feminist logic program. I argue both in favor of her general stance in feminist philosophy of logic and her more specific feminist critique of classical logic. Plumwood’s general position is in opposition with (I think it’s safe to say) the prevailing view in analytic philosophy about the relation between formal logic and feminist theory, according to which feminist theory cannot say anything about or against logic proper, since the issues of oppression are external to logic as a (formal) discipline. Connected to this externalism is a non-Plumwoodian view that “feminist logic” either doesn’t mean anything, or that it has some figurative meaning. Concerning Plumwood’s (I think it’s safe to say) not widely accepted feminist critique of classical logic, I propose an interpretation according to which classical logic is oppressive only when it’s used to describe a particular, “dualized” or “dualizable”, kind of notions. In accordance with this understanding, I consider five features of oppressive differentiations as proposed by Plumwood, arguing that two of them don’t concern negation, the feminist critique of which operator Plumwood is mostly (in)famous for.

23

Bargetz, Brigitte, and Sandrine Sanos. "Feminist matters, critique and the future of the political." Feminist Theory 21, no. 4 (November 1, 2020): 501–16. http://dx.doi.org/10.1177/1464700120967311.

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Over the last decades, many scholars, feminist and others, have argued that critique must be reframed in different and more ‘productive’ ways because its ‘conventional’ formulation and practice have outlived its usefulness as a conceptual tool. Instead, they have called for affirmation or affirmative critique and a more generative mode of critical engagement in the search for new imaginaries, transformative potentialities and other futures. New feminist materialist thought’s emergence is, we argue, symptomatic of this contemporary intellectual landscape that claims to move beyond critique. While sympathetic with the desire to rethink a form of critique that speaks to the (urgent) politics of the present and the remaking of political imaginaries, we argue that the theoretical gesture to move beyond critique may offer a potentially troubling remapping organised around certain kinds of repression (of the undetermined and ambivalent work of critique) and amnesia (of feminist genealogies and over different feminist projects’ conceptualisation of matter) that yield a politics without politics.

24

Dr Vijay Nagnath Mhamane. "A Critique of Twentieth Century Feminist Criticism." Creative Launcher 6, no. 4 (October 30, 2021): 112–17. http://dx.doi.org/10.53032/tcl.2021.6.4.18.

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Feminist criticism arose in response to developments in the field of the feminist movement. Many thinkers such as John Stuart Mill, Mary Wollstonecraft raised their voice against the injustice done to women in every sphere of life. As this gained momentum throughout the world, feminist also awakened to the depiction and representation of women in literature which is one of the influential medium of socialization and culture. They argued that woman and womanhood are not biological facts but are given social constructs. One is not born a woman, but becomes one through culture and socialization. At first, feminist criticism was reactionary in the nature in the sense that they exposed stereotypical images of women in the literature. These images of women were promulgated by the male writers. These images of women were what men think of women. Gradually, feminist criticism moved from this phase to more constructive work. They unearthed many women writers that were either suppressed or neglected by the male literary tradition. In this way, they created a separate literary tradition of women writers. Feminist critics divided this tradition in such phases as feminine phase, feminist phase and female phase. They also studied the problems faced by female creative writers. They used theories from post-structuralism, Marxism, psychoanalysis to study the nature of female creativity. They also realized that there is an innate difference between male and female modes of writing. Feminist critics also exposed the sexiest nature of man-made language. They also exposed phallic centrism of much of the western literary theory and criticism. They also started to study the language used by the women writers. Simon De Beauvoir, Virginia Woolf, Elaine Showalter and Juliet Mitchell are some of the feminist critics discussed in this paper.

25

Hussain, Syed, Mustafa Hyder, and Mariam Sultana. "A Phenomenological Perspective on Feminist Critique of Reason." Pakistan Journal of Gender Studies 20, no. 1 (March 31, 2020): 39–54. http://dx.doi.org/10.46568/pjgs.v20i1.108.

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This study expounds a phenomenological perspective on feminist critique of reason. Following the lead of Nagl-Docekal, a hypothesis is reached by which a possibility is recognized that the feminist argument which is founded ongendering the unity of reasonis mistaken.This gendering ultimately results in identifying the traditional manifestations of reason as a structure of oppressive power dynamics which feminist philosophy deems masculine. Although, this investigation admits that some of the main premises of feminist argument are supported by evidence, however, themain contention is that its conclusion is problematic. A phenomenology of reason is proposed, after Edmund Husserl’s transcendental phenomenology,with the intention of providingsupport for the validity of hypothesis and offer betterprospects for a critique of reason. Furthermore,It is also argued that phenomenology of reason so outlined already incorporates the valid aspects of feminist critique of reason. The methodology of this investigation is comparative-analytic.The purpose of this study is to provide a philosophical foundation for feminist critique of reason which is aimed at unmasking the illicit pretensions of the oppressive dynamics exhibited in the name of reason.

26

Mallott, Mary J. "A Feminist Critique of Issues Management." Proceedings of the International Association for Business and Society 4 (1993): 453–64. http://dx.doi.org/10.5840/iabsproc1993435.

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27

Sharma, Pallavi. "Network centred offences: A Feminist critique." Asian Journal of Research in Social Sciences and Humanities 8, no. 1 (2018): 132. http://dx.doi.org/10.5958/2249-7315.2018.00014.x.

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28

Liljeström, Marianne, and Salla Peltonen. "On Feminist Epistemic Habits and Critique." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 1, no. 1 (October 30, 2017): 1–5. http://dx.doi.org/10.20897/femenc.201701.

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29

Gouma-Peterson, Thalia, and Patricia Mathews. "The Feminist Critique of Art History." Art Bulletin 69, no. 3 (September 1987): 326. http://dx.doi.org/10.2307/3051059.

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30

Massey, Doreen. "A feminist critique of political economy." City 2, no. 7 (May 1997): 156–62. http://dx.doi.org/10.1080/13604819708900068.

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31

Gouma-Peterson, Thalia, and Patricia Mathews. "The Feminist Critique of Art History." Art Bulletin 69, no. 3 (September 1987): 326–57. http://dx.doi.org/10.1080/00043079.1987.10788437.

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32

Bowman, Cynthia Grant. "The Arrest Experiments: A Feminist Critique." Journal of Criminal Law and Criminology (1973-) 83, no. 1 (1992): 201. http://dx.doi.org/10.2307/1143829.

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33

Angel, Katherine. "Contested psychiatric ontology and feminist critique." History of the Human Sciences 25, no. 4 (October 2012): 3–24. http://dx.doi.org/10.1177/0952695112456949.

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34

Nagl-Docekal, Herta. "The Feminist Critique of Reason Revisited." Hypatia 14, no. 1 (1999): 49–76. http://dx.doi.org/10.1353/hyp.2005.0064.

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35

Wood, Jill M., Patricia Barthalow Koch, and Phyllis Kernoff Mansfield. "Women's sexual desire: A feminist critique." Journal of Sex Research 43, no. 3 (August 2006): 236–44. http://dx.doi.org/10.1080/00224490609552322.

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36

Zerilli. "Feminist Critique and the Realistic Spirit." Philosophy & Rhetoric 50, no. 4 (2017): 589. http://dx.doi.org/10.5325/philrhet.50.4.0589.

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37

Ruether. "The Feminist Critique in Religious Studies." Soundings: An Interdisciplinary Journal 100, no. 2 (2017): 89. http://dx.doi.org/10.5325/soundings.100.2.0089.

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38

Harris, Colette. "Samir Amin's maldevelopment:: A feminist critique." Socialism and Democracy 8, no. 2-3 (January 1992): 257–90. http://dx.doi.org/10.1080/08854309208428144.

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39

Featherstone, Valerie. "A feminist critique of family therapy." Counselling Psychology Quarterly 9, no. 1 (March 1996): 15–23. http://dx.doi.org/10.1080/09515079608256349.

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40

Gotell, Lise. "Litigating Feminist 'Truth': an Antifoundational Critique." Social & Legal Studies 4, no. 1 (March 1995): 99–131. http://dx.doi.org/10.1177/096466399500400105.

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41

Nagl-Docekal, Herta. "The Feminist Critique of Reason Revisited." Hypatia: A Journal of Feminist Philosophy 14, no. 1 (January 1999): 49–76. http://dx.doi.org/10.2979/hyp.1999.14.1.49.

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42

Nagl-docekal, Herta. "The Feminist Critique of Reason Revisited." Hypatia 14, no. 1 (1999): 49–76. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01039.x.

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In this essay I distinguish four different modes of feminist critique of reason. Discussing the work of authors such as Keller, Irigaray, and Butler, I point out that the issue of masculine connotations has been addressed with regard to different concepts—or at least different aspects—of reason. In view of a tendency to overdraw the objections, I suggest to reformulate the feminist critique of reason. I also argue that a rediscovery of those philosophical concepts of reason that do not restrict this term to instrumental rationality might be useful for this purpose.

43

Bryson, Lois, and Betsy Wearing. "Australian Community Studies — A Feminist Critique." Australian and New Zealand Journal of Sociology 21, no. 3 (December 1985): 349–66. http://dx.doi.org/10.1177/144078338502100302.

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44

FOLBRE, NANCY. "Roemer's Market Socialism: A Feminist Critique." Politics & Society 22, no. 4 (December 1994): 595–606. http://dx.doi.org/10.1177/0032329294022004012.

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45

Ramsey, V. Jean, and Linda McGee Calvert. "A Feminist Critique of Organizational Humanism." Journal of Applied Behavioral Science 30, no. 1 (March 1994): 83–97. http://dx.doi.org/10.1177/0021886394301005.

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46

Adam, Alison. "A Feminist Critique of Artificial Intelligence." European Journal of Women's Studies 2, no. 3 (August 1995): 355–77. http://dx.doi.org/10.1177/135050689500200305.

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47

Mille, Katherine Wyly. "Feminist critique of language: A reader." Women's Studies International Forum 15, no. 1 (1992): 146–47. http://dx.doi.org/10.1016/0277-5395(92)90050-6.

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48

Arrigo, Bruce A. "Deconstructing jurisprudence: An experiential feminist critique." Journal of Human Justice 4, no. 1 (September 1992): 13–30. http://dx.doi.org/10.1007/bf02619280.

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49

McIntosh, Esther. "The Concept of Sacrifice: A Reconsideration of the Feminist Critique." International Journal of Public Theology 1, no. 2 (2007): 210–29. http://dx.doi.org/10.1163/156973207x207344.

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AbstractDomestic violence is an on-going problem, especially for women. Moreover, feminist theologians have criticized the Christian churches for failing to respond adequately both to the violence itself and to the underlying theology that supports and legitimizes the subordination of women; in particular, this includes the concept of sacrifice. With the release of the Church of England's guidelines on 'Responding to Domestic Abuse', it is time for public theology to reconsider the feminist critique. This article sets out the historical background of the Christian concept of sacrifice, explains the feminist critique of it and then assesses the role of self-love in answer to the feminist critique; finally, it attempts to make sense of why and how we might still value some sacrifice, while taking feminist concerns seriously.

50

Husain, Hafiz Syed, Mustafa Hyder, and Mariam Sultana. "A Phenomenological Perspective On Feminist Critique Of Reason." Pakistan Journal of Gender Studies 20, no. 1 (March 8, 2020): 39–54. http://dx.doi.org/10.46568/pjgs.v20i1.419.

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This study expounds a phenomenological perspective on feminist critique of reason. Following the lead of Nagl-Docekal, a hypothesis is reached by which a possibility is recognized that the feminist argument which is founded on gendering the unity of reason is mistaken. This gendering ultimately results in identifying the traditional manifestations of reason as a structure of oppressive power dynamics which feminist philosophy deems masculine. Although, this investigation admits that some of the main premises of feminist argument are supported by evidence, however, the main contention is that its conclusion is problematic. A phenomenology of reason is proposed, after Edmund Husserl‟s transcendental phenomenology, with the intention of providing support for the validity of hypothesis and offer better prospects for a critique of reason. Furthermore, It is also argued that phenomenology of reason so outlined already incorporates the valid aspects of feminist critique of reason. The methodology of this investigation is comparative-analytic. The purpose of this study is to provide a philosophical foundation for feminist critique of reason which is aimed at unmasking the illicit pretensions of the oppressive dynamics exhibited in the name of reason.