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Journal articles on the topic 'Feminist literary theory and philosophy'

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Published: 4 June 2021

Last updated: 21 February 2023

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1

Moi, Toril. "What Can Literature Do? Simone de Beauvoir as a Literary Theorist." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 189–98. http://dx.doi.org/10.1632/pmla.2009.124.1.189.

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The past twenty years have seen a beauvoir revival in feminist theory. Feminist philosophers, political scientists, and historians of ideas have all made powerful contributions to our understanding of her philosophy, above all The Second Sex. Literary studies have lagged somewhat behind. Given that Beauvoir always defined herself as a writer rather than as a philosopher (Moi, Simone de Beauvoir 52–57), this is an unexpected state of affairs. Ursula Tidd's explanation is that Beauvoir's existentialism is theoretically incompatible with the poststructuralist trends that have dominated feminist criticism:Viewed as unsympathetic to “écriture féminine” and to feminist differentialist critiques of language, Beauvoir's broadly realist and “committed” approach to literature has been deemed less technically challenging than experimental women's writing exploring the feminine, read through the lens of feminist psychoanalytic theory.(“État Présent” 205)

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2

Zheng, Zihui. "The Structure Researh on the Post-Modernism Feminism of Luce Irigaray." Frontiers of Engineering and Scientific Research 1, no. 1 (May 29, 2022): 50. http://dx.doi.org/10.56028/fesr.1.1.50.

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This dissertation demonstrates the thoughts on the outstanding theory of Luce Irigaray.In the introduction part of this dissertation,it specified the research perspective, research features and research significance.This dissertation is to study the feminist theory of Irigaray from the perspective of postmodernism. One thing is that the feminist research has entered the postmodern context as of the period of Irigaray's theory creation,hence,as Irigaray is deeply influenced by the western postmodern philosophy,her theory therefore reflects the deconstruction philosophy significantly.Whereas, this dissertation interprets the general context of the development of western feminist movement and feminist literary criticism and then explains the basic position of deconstruction philosophy.

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3

Zwinger, Lynda. "Blood Relations: Feminist Theory Meets the Uncanny Alien Bug Mother." Hypatia 7, no. 2 (1992): 74–90. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00886.x.

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This essay addresses the troubling and uncanny figure of Mother in feminist theory, psychoanalytic theory, literary criticism, and real life. Readings of feminist literary criticism and the films Alien and Aliens explore the liminality of Mother and the consequences for feminist thought and practice of the persistent narrative modes (the sentimental and the gothic) locatable in all of these discourses on/of Motherhood.

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4

Kelly, Veronica, Janet Todd, and Elizabeth A. Meese. "Feminist Literary History." South Central Review 8, no. 4 (1991): 117. http://dx.doi.org/10.2307/3189642.

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5

Heise, Helen, and Jean Grimshaw. "Philosophy and Feminist Thinking." Theatre Journal 40, no. 2 (May 1988): 283. http://dx.doi.org/10.2307/3207674.

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6

Barr, Emily J. "Sex and the Egoist: Measuring Ayn Rand's Fiction Against Her Philosophy." Journal of Ayn Rand Studies 12, no. 2 (December 1, 2012): 193–206. http://dx.doi.org/10.2307/41717247.

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Abstract The merit of Ayn Rand's Objectivist philosophy is often based on its economic and social tenets surrounding individual rights. Though she is often neglected by feminists, there is one aspect of Rand's fiction and philosophy that requires feminist attention: her illustration of female sexuality in response to masculinity and hero worship. In The Fountainhead (1943) and Atlas Shrugged (1957), Rand respectively presents her ideal man and the ideal manner in which a woman would respond to such a man. These actions necessarily conflict with what Rand claims is a rational ethical theory and detract from Rand's otherwise gender neutral philosophy.

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7

Barr, Emily J. "Sex and the Egoist: Measuring Ayn Rand's Fiction Against Her Philosophy." Journal of Ayn Rand Studies 12, no. 2 (December 1, 2012): 193–206. http://dx.doi.org/10.5325/jaynrandstud.12.2.0193.

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Abstract The merit of Ayn Rand's Objectivist philosophy is often based on its economic and social tenets surrounding individual rights. Though she is often neglected by feminists, there is one aspect of Rand's fiction and philosophy that requires feminist attention: her illustration of female sexuality in response to masculinity and hero worship. In The Fountainhead (1943) and Atlas Shrugged (1957), Rand respectively presents her ideal man and the ideal manner in which a woman would respond to such a man. These actions necessarily conflict with what Rand claims is a rational ethical theory and detract from Rand's otherwise gender neutral philosophy.

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8

Durber, S. "Feminist Philosophy of Religion: Critical Readings." Literature and Theology 18, no. 4 (December 1, 2004): 493–95. http://dx.doi.org/10.1093/litthe/18.4.493.

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9

Donovan, Josephine. "Ecofeminist Literary Criticism: Reading The Orange." Hypatia 11, no. 2 (1996): 161–84. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00669.x.

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Ecofeminism, a new vein in feminist theory, critiques the ontology of domination, whereby living beings are reduced to the status of objects, which diminishes their moral significance, enabling their exploitation, abuse, and destruction. This article explores the possibility of an ecofeminist literary and cultural practice, whereby the text is not reduced to an “it” but rather recognized as a “thou,” and where new modes of relationship—dialogue, conversation, and meditative attentiveness—are developed.

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10

MILLS, S. "Feminist Theory." Year's Work in Critical and Cultural Theory 4, no. 1 (January 1, 1994): 94–123. http://dx.doi.org/10.1093/ywcct/4.1.94.

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11

Todd, Jane Marie, and Alice A. Jardine. "A Philosophy of Questions: Feminist Theory and the Politics of Enunciation." Tulsa Studies in Women's Literature 5, no. 2 (1986): 303. http://dx.doi.org/10.2307/464000.

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12

Mendieta, Eduardo. "Educating the Political Imaginary." Hypatia 15, no. 3 (2000): 163–74. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00336.x.

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María Pía Lara's two books, La Democracia como proyecto de identidad ética and Moral Textures: Feminist Narratives in the Public Sphere are described and analyzed. Her contribution to a feminist left-Habermasian theory of the relationship between the aesthetic dimension and the political imaginary are discussed. Questions and concerns, however, are raised regarding the assumptions of universal pragmatics and Lara's attempt to offer a positive reading of the dependence of the political imaginary on literary acts and genres.

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13

LANDAU, IDDO. "Feminist Criticisms of Metaphors in Bacon's Philosophy of Science." Philosophy 73, no. 1 (January 1998): 47–61. http://dx.doi.org/10.1017/s0031819197000090.

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Francis Bacon has received much attention from feminist philosophers of science. Many of their discussions revolve around his use of sexist, or supposedly sexist, metaphors. According to Sandra Harding, for example, ‘Bacon appealed to rape metaphors to persuade his audience that the experimental method is a good thing.’ Moreover, she claims that ‘when we realize that the mechanistic metaphors that organized early modern science themselves carried sexual meanings, it is clear that these meanings are central to the ways scientists conceptualize both the methods of inquiry and the models of nature’ (ibid.). Carolyn Merchant asserts that witch trials ‘influenced Bacon's philosophy and literary style’. And according to Evelyn Fox Keller, Bacon's explanation of the means by which science will endow humans with power ‘is given metaphorically — through his frequent and graphic use of sexual imagery.’ Fox Keller concludes that Bacon's theory is sexist, but in a more troubled and ambivalent way than Merchant and Harding believe it to be. Thus, she writes that ‘behind the overt insistence on the virility and masculinity of the scientific mind lies a covert assumption and acknowledgment of the dialectical, even hermaphroditic, nature of the “marriage between Mind and Nature.”‘ (p. 40; emphasis added). Likewise, ‘the aggressively male stance of Bacon's scientist could, and perhaps now should, be seen as driven by the need to deny what all scientists, including Bacon, privately have known, namely, that the scientific mind must be, on some level, a hermaphroditic mind.’ (p. 42).

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14

RIBEIRO (UFPA), Joyce Otânia Seixas. "DIVERGÊNCIAS E CONVERGÊNCIAS ENTRE O FEMINISMO DECOLONIAL DE MARÍA LUGONES, A HISTORIOGRAFIA FEMINISTA E O FEMINISMO PÓS-ESTRUTURALISTA." Margens 16, no. 26 (June 30, 2022): 183. http://dx.doi.org/10.18542/rmi.v16i26.11154.

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Our intention is to carry out an introductory comparative analysis of three relevant feminist approaches that divide the gender studies scene. Despite the risks, the methodological decision was made by theoretical research (Salvador, 1986; Apple, 1994), aware that it is politically informed, as theories reveal interests of the class, gender, sexuality, nation, race/ethnicity, generation, and are linked to social practice. To proceed with the study, we highlight three aspects, which are: the assumptions, the notion of gender, and the political commitment. The results we have reached inform about the existence of divergences and convergences between these feminist approaches, confirming the irreconcilable divergence between feminist historiography and poststructuralist feminism, inconsistent convergence between poststructuralist feminism, and decolonial feminism, and convergence between feminist historiography and decolonial feminism.Keywords: Feminist historiography. Poststructuralist feminism. Decolonial feminism.

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15

Novak, Julia. "FEMINIST TO POSTFEMINIST." Angelaki 22, no. 1 (January 2, 2017): 223–30. http://dx.doi.org/10.1080/0969725x.2017.1286090.

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16

Marasco, Robyn. "On Womanly Nihilism." boundary 2 47, no. 1 (February 1, 2020): 43–64. http://dx.doi.org/10.1215/01903659-7999496.

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This essay borrows the term “womanly nihilism” from an antifeminist misreading of Simone de Beauvoir in order to better understand her politics and philosophy and rethink her legacy for contemporary feminism. Through a close reading of The Ethics of Ambiguity and key chapters from The Second Sex, I argue that Beauvoir shares a critique of nihilism, though she gives the term more analytic precision and political purchase than those who would use the term against her. For Beauvoir, womanly nihilism—or the feminine will to nothingness—is paradoxically expressed in the desire for everything, or “having it all.” Wanting it all, says Beauvoir, must be considered in connection with the conditions under which women are permitted too little. She shows how the desire for all is a nihilistic compulsion to repeat and re-create the conditions of one’s injury, exclusion, and oppression. As corporate feminist icons encourage women to lean in, as “having it all” becomes the popular slogan for the feminism of the professional class, Beauvoir’s portrait of womanly nihilism provides an occasion to take stock of her lasting significance for us.

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17

Van Camp, Julie. "Book Review: Aesthetics in Feminist Perspective." Philosophy and Literature 19, no. 1 (1995): 178–79. http://dx.doi.org/10.1353/phl.1995.0017.

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18

Edwards, Mary. "Sartre and Beauvoir on Women’s Psychological Oppression." Sartre Studies International 27, no. 1 (June 1, 2021): 46–75. http://dx.doi.org/10.3167/ssi.2021.270104.

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This paper aims to show that Sartre’s later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre’s discussions of women’s attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir’s account of women’s situation in The Second Sex, to trace the development of Sartre’s thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it in The Family Idiot. Then, it underlines the potential for Sartre’s mature existentialism to contribute to current debates in feminist philosophy by illuminating the role of the imagination in women’s psychological oppression.

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19

Hanen, Marsha. "Introduction: Toward Integration." Canadian Journal of Philosophy Supplementary Volume 13 (1987): 1–21. http://dx.doi.org/10.1017/s0229705100002238.

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The desire for integration is so central to philosophy, I think, that no philosophical tendency will long endure without it. On the other hand, every attempt at integration which has been too grand has collapsed. — Hilary Putnam (Realism and Reason, 303)Feminist theory, whether specifically philosophical or not, has been integrative in a number of ways. In epistemology and metaphysics it has attacked dualisms and dichotomies and tried to show that mind and body, reason and emotion, civilization and nature are neither separate nor separable; in ethics, we have agreed that rules, principles and justice must be tempered with a sense of caring and community; and, more generally, we have been at pains not to draw too sharp lines between philosophy and psychology, history and anthropology, literary theory and sociology.

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20

Vassilopoulou, Panayiota. "From a Feminist Perspective: Plotinus on Teaching and Learning Philosophy." Women: A Cultural Review 14, no. 2 (January 2003): 130–43. http://dx.doi.org/10.1080/09574040310109.

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21

Gabel, Susan L. "Shatter Not the Branches of the Tree of Anger: Mothering, Affect, and Disability." Hypatia 33, no. 3 (2018): 553–68. http://dx.doi.org/10.1111/hypa.12410.

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Using the social interpretation of disability, Foucault's theory of disciplinary power, literary devices, and feminist literature, I write an affective narrative of mothering disabled children. In doing so I illustrate the ways in which the materiality of normalcy, surveillance, and embodiment can produce emotions that create docile mothers ashamed of their contribution to the world, conflicted mothers struggling with dissonant affects, and unruly, angry mothers battling against the architectures of their children's oppression.

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22

Hrabovska, Iryna. "Specifics of Modern Ukrainian Feminism (Sociophilosophical Section of the Problem)." Ukrainian Studies, no. 3(80) (October 28, 2021): 194–204. http://dx.doi.org/10.30840/2413-7065.3(80).2021.241785.

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The article is devoted to the study of the specifics of modern Ukrainian feminism as a theoretical discourse and practical experience. As a theory, feminism is presented in a wide cross-sectional range of research (in history, philosophy, psychology, literary studies, political science, cultural research, pedagogy, etc.) from gender studies to essays on women's history. Observing the thirty-year progress of feminism in Ukraine and not delving into the discussion of, relatively speaking, "aboriginality" / "foreignness" of feminism for Ukraine, we can draw certain conclusions about the peculiarities of its progress in this area. It seems that this specificity consists in two parallel processes that directly relate to feminism. Namely: the development of the so-called "open" pro-Western type of feminism and a parallel process – the formation of the "disguised" feminism, adapted to the level of mass consciousness of modern Ukrainians. The "open" feminism is actively developing in Ukraine primarily in the academic environment, and in this respect it, as an emancipatory movement, coincides with Ukrainian democratic nationalism as a process of national liberation of Ukrainians. The "disguised" Ukrainian feminism, using traditional vocabulary and mythology, fills them with a fundamentally new meaning. The most striking example of such transformations is the phenomenon of berehynstvo (female guardianship). Based on the analysis, the author concludes that the specificity of modern Ukrainian feminism is its "dual nature": "openness" of the Western type of feminism, most characteristic of academic feminist discourse in Ukraine and "disguise" of feminist practices that "fit" the stereotypes of mass consciousness of modern Ukrainians’ traditional mythological ideas. The originality of these processes, their adequacy to the current state of development of the Ukrainian society, which, in the end, allows us to call it "Ukrainian feminism", is also noted.

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23

Nelson, Cary. "Feminism, Language, and Philosophy." New Literary History 19, no. 1 (1987): 117. http://dx.doi.org/10.2307/469304.

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24

Lukes, Daniel. "Neomedievalist feminist dystopia." postmedieval: a journal of medieval cultural studies 5, no. 1 (March 2014): 44–56. http://dx.doi.org/10.1057/pmed.2014.3.

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25

Williams, Tamara, and Debra A. Castillo. "Talking Back: Toward a Latin American Feminist Literary Criticism." South Central Review 11, no. 4 (1994): 77. http://dx.doi.org/10.2307/3190127.

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26

Murphy, Patrick D. "Ground, Pivot, Motion: Ecofeminist Theory, Dialogics, and Literary Practice." Hypatia 6, no. 1 (1991): 146–61. http://dx.doi.org/10.1111/j.1527-2001.1991.tb00214.x.

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Ecofeminist philosophy and literary theory need mutually to enhance each other's critical praxis. Ecofeminism provides the grounding necessary to turn the Bakhtinian dialogic method into a critical theory applicable to all of one's lived experience, while dialogics provides a method for advancing the application of ecofeminist thought in terms of literature, the other as speaking subject, and the interanimation of human and nonhuman aspects of nature. In the first part of this paper the benefits of dialogics to feminism and ecofeminism are explored; in the second part dialogics as method is detailed; in the third part literary examples are discussed from a dialogical ecofeminist perspective.

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27

Burns, E. Jane. "Feminist Theory, Women's Writing.Laurie A. Finke." Speculum 70, no. 3 (July 1995): 614–16. http://dx.doi.org/10.2307/2865290.

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28

Midttun, Birgitte Huitfeldt. "Crossing the Borders: An Interview with Julia Kristeva." Hypatia 21, no. 4 (2006): 164–77. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01133.x.

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In this June 2004 interview, Julia Kristeva takes us through her long and extraordinary career as a writer, an intellectual, and an academic. She speaks of her early years as a radical poststructuralist, postmodern feminist, and discusses how her scope has broadened with the addition of psychoanalytical theory and practice. She answers questions about her work on the abject, melancholy, motherhood, and love, and reveals how personal experiences, like the death of her father, have shaped parts of her literary output.

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29

Colebrook, Claire. "Humanist Posthumanism, Becoming-Woman and the Powers of the ‘Faux’." Deleuze and Guattari Studies 16, no. 3 (August 2022): 379–401. http://dx.doi.org/10.3366/dlgs.2022.0483.

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Feminist and post-colonial theorists have embraced Deleuze and Guattari’s terminology of becoming-woman and nomadism, and have done so despite criticisms that these terms appropriate the struggles of real women and stateless persons. The force of the real has become especially acute in the twenty-first century in the wake of neoliberal mobilisations of feminism as yet one more marketing tool. Rather than repeat the criticism that identity politics deflects attention from real political struggles, we can see terms such as ‘becoming-woman’ as creating a different conceptual terrain that refuses the opposition between real politics and the fabulations of identity. The problem with identity politics is not that it divides the polity but rather that it freezes such divisions and identifications at the level of humanist recognition.

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30

Rzepczyński, Sławomir. "Between “completeness” and “lack”." Studia Norwidiana 37 English Version (2020): 249–59. http://dx.doi.org/10.18290/sn.2019.37-14en.

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The article presents a review of Dominika Wojtasińska’s book O koncepcji kobiety “zupełnej” w pismach Cypriana Norwida [On the Concept of a ”Complete” Woman in the Writings by Cyprian Norwid]. The book is an attempt at capturing Norwid’s view of the essence, place and role of women in the context of the transformation of 19th-century society. In her reflections, the author refers to the following contexts: biographical, sociological and religious; she also refers to 20th-century Christian feminism and to the philosophy of dialogue represented by Emmanuel Lévinas and Józef Tischner. The researcher is searching for the models of the female “completeness” in the ancient and biblical tradition and in the medieval historical tradition. In her book, the author presents Norwid as a poet who anticipates the 20th-century emancipatory movements and Christian feminist concepts.

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31

LaBrada, Eloy. "Categories We Die For: Ameliorating Gender in Analytic Feminist Philosophy." Publications of the Modern Language Association of America 131, no. 2 (March 2016): 449–59. http://dx.doi.org/10.1632/pmla.2016.131.2.449.

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What it is to be gendered remains a disputed topic in feminist philosophy, not to mention in the quotidian struggle over gender categories as they are lived and questioned outside the academy. In this paper I want to explore what contemporary work in analytic feminist philosophy can tell us about how the “categories we live by,” or the categories that organize our social lives and constitute our identities, can sometimes render life unlivable because of their restrictive or oppressive effects (Kapusta; Ásta Sveinsdóttir, “Metaphysics”; Butler, Undoing 4 and Notes). The phrase “categories we die for” captures this ambiguity. On the one hand, many of us have died, and continue to, for gender categories that we couldn't, or refused to, live up to. Think of the violence done in the name of normative and regulatory gender ideals to gender nonconformists—those who do not find a place in gender binarism (“man/woman”) or sexual dimorphism (“male/female”). Queer populations continue to be vulnerable to marginalization, pathologization, and aggression for not doing their gender, sex, or sexuality “correctly” (i.e., heteronormatively or cisnormatively). In this sense, social categories and norms can ruin lives, and we ought to argue against their restrictive regulation. On the other hand, we are also willing to stand behind, defend, and even sacrifice ourselves for gender categories that promise to make life more livable, flexible, and sustainable for those we cherish (Kapusta; Butler, Undoing). When we fight for the recognition of categories like “genderqueer,” “trans∗,” and “agender” we seem to be saying that these are categories worth dying for (a further issue, we will see, is whether binary gender categories like “man” and “woman” per se are worth dying for, or whether the effort to make these existing categories more inclusive is). The contemporary struggle to expand the compass of gender terms and concepts, to expand the sense of the livable, seeks to make categories more inclusive. When we mobilize for trans∗ inclusiveness, gender variance, intersex visibility, and more, we are fighting for categories to be protected, in law and in life. So, to speak of “categories we are dying for,” as I will, implies both a punitive sense (“categories due to which many of us die”) and a positive sense (“categories worth dying for”). Depending on their uses and effects, gender categories can make or break one's life.

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32

Callaghan, Dympna, and Elizabeth D. Harvey. "Ventriloquized Voices: Feminist Theory and English Renaissance Texts." South Central Review 13, no. 1 (1996): 49. http://dx.doi.org/10.2307/3189917.

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33

Hartsock, Nancy. "Postmodernism and Political Change: Issues for Feminist Theory." Cultural Critique, no. 14 (1989): 15. http://dx.doi.org/10.2307/1354291.

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34

Ludden, Teresa. "Birth and the Mother in Materialist Feminist Philosophy and Contemporary German Texts." Women: A Cultural Review 17, no. 3 (December 2006): 341–54. http://dx.doi.org/10.1080/09574040601027496.

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35

Grossman, Jacob. "Astrida Neimanis (2017) Bodies of Water: Posthuman Feminist Phenomenology." Deleuze and Guattari Studies 15, no. 1 (February 2021): 163–68. http://dx.doi.org/10.3366/dlgs.2021.0430.

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36

Gangle, Rocco. "The semiotics of intuition, care, and esotericism in education." Semiotica 2019, no. 227 (March 5, 2019): 341–47. http://dx.doi.org/10.1515/sem-2016-0036.

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AbstractA review of Inna Semetsky’s The Edusemiotics of Images: Essays on the Art-Science of Tarot with reference to Peircean semiotics, Deleuze’s philosophy of difference and the feminist ethics of care.

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37

Moro, Valentina. "SAILING TOGETHER: THE AGONISTIC CONSTRUCTION OF SISTERHOOD IN SOPHOCLES’ ANTIGONE." Ramus 50, no. 1-2 (December 2021): 109–26. http://dx.doi.org/10.1017/rmu.2021.9.

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Since the beginning of the twentieth century, the meaning of kinship in Sophocles’ Theban plays has raised a great deal of interest in critical interpretations in the fields of philosophy, political theory, and psychoanalysis. From the 1970s onward, Antigone in particular has also become a staple of feminist theory, both as a philosophical and political gesture contra Hegel and Lacan, but also in connection with post-structuralism. Conversely, the topic of kinship in Athenian drama has attracted comparatively little attention from classical philologists. As a consequence, theorists have often been more inclined to discuss the theme with reference to modern conceptual frameworks, rather than to Sophocles’ language itself.

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38

van Loon, Julienne. "A Feminist Approach to Popular Philosophy: Classifying Recent Work by Sarah Bakewell, Laura Kipnis and Siri Hustvedt." New Writing 12, no. 3 (July 22, 2015): 312–23. http://dx.doi.org/10.1080/14790726.2015.1051994.

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39

Hołda, Małgorzata. "L’homme agissant and Self-understanding: Pamela Sue Anderson on Capability and Vulnerability." Text Matters, no. 10 (November 24, 2020): 7–24. http://dx.doi.org/10.18778/2083-2931.10.01.

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This article addresses Pamela Sue Anderson’s philosophy of capability and vulnerability as an important contribution to the advancement of today’s feminist ethics. Following Paul Ricœur’s hermeneutics of l’homme capable, Anderson extends the phenomenological perspective of the capable human subject to embrace the distinctly feminine capability. She advocates for women’s recognizing and re-inventing of themselves as capable subjects, and claims that the perturbing initial loss of confidence in their reflective capacities can be redeemed via the transformations in women’s emotional and religious lives, as well as through their creative impulse. Locating in hermeneutics’ openness to ambiguity, incompleteness and insecurity a potential to unveil the non-transparent aspects of the assumed male-female equality, Anderson focuses on the interlocking aspect of human capability and vulnerability. She calls for transforming an ignorance of vulnerability into an ethical avowal of it. In reconfiguring patriarchal culture myths, Anderson sees the possibility of re-shaping our approach to vulnerability and capability, especially the human capacity for love.

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40

Haraway, Donna Jeanne. "A Game of Cat's Cradle: Science Studies, Feminist Theory, Cultural Studies." Configurations 2, no. 1 (1994): 59–71. http://dx.doi.org/10.1353/con.1994.0009.

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41

Budzowska, Małgorzata. "In the Universe of Cassandra: The Ancient Topos of Clairvoyance in the Futuristic World of Minority Report (2002)." Text Matters, no. 10 (November 24, 2020): 151–65. http://dx.doi.org/10.18778/2083-2931.10.09.

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The figure of Cassandra is well-known from numerous representations in ancient and modern literature as an archetype of a woman who has the power to see the future, but whose visions are not believed. In ancient Greek literature, Cassandra was an important character serving as a prophet of an approaching catastrophe. In her modern adaptations, this figure became a metaphor in psychoanalytical research on human moral behaviour (Melanie Klein and the Cassandra complex) developed in feminist writing. Cassandra has also been of interest to filmmakers, with perhaps the best adaptation of the subject of Cassandra’s clairvoyance being Steven Spielberg’s film Minority Report. Loosely based on Philip K. Dick’s 1956 short story The Minority Report, the plot presents a version of the Cassandra myth, in which a woman together with male twins operate as a group mind to predict future crimes. Their visions are used by the state to prevent the crimes and imprison the would-be criminals. This article offers a thorough analysis of all the ancient and modern features of the metaphor of Cassandra employed in this movie within the overarching framework of the central theme of free will vs. determinism. According to this approach, the central theme is examined with reference to ancient Aristotelian and Stoic moral philosophy, the modern feminist psychoanalysis of Melanie Klein, and the political philosophy and legal issues in the post-9/11 world.

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Moi, Toril. "Feminism, Postmodernism, and Style: Recent Feminist Criticism in the United States." Cultural Critique, no. 9 (1988): 3. http://dx.doi.org/10.2307/1354232.

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Fonda, Marc. "Discursive praxis and a return to the maternal body." Studies in Religion/Sciences Religieuses 29, no. 2 (June 2000): 133–46. http://dx.doi.org/10.1177/000842980002900201.

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This essay examines Julia Kristeva's work on semiotics in relation to Mary Daly's project to reclaim language for woman's experience. It proceeds with an outline of Kristeva's theory of literary genre and then applies it to the work of the Mary Daly. Daly, a radical, separatist-feminist theologian-philosopher, is evolving her own "language" or discourse in a conscious attempt to challenge the expression of gender and identity in patriarchal culture. The essay concludes that there is significant theoretical agreement between Kristevan theory and Daly's own understanding of the production of text.

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Campbell, Heather. "Women, Beauty and Power in Early Modern England: A Feminist Literary History." Renaissance and Reformation 42, no. 3 (December 11, 2019): 259–61. http://dx.doi.org/10.7202/1066397ar.

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Afzal, Sarah, and Paige Wallace. "Entangled Feminisms: #MeToo as a Node on the Feminist Mesh." South Central Review 36, no. 2 (2019): 131–55. http://dx.doi.org/10.1353/scr.2019.0017.

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JONES-KATZ, GREGORY. "“THE BRIDES OF DECONSTRUCTION AND CRITICISM” AND THE TRANSFORMATION OF FEMINISM IN THE NORTH AMERICAN ACADEMY." Modern Intellectual History 17, no. 2 (June 28, 2018): 413–42. http://dx.doi.org/10.1017/s1479244318000318.

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“The Brides of Deconstruction and Criticism,” an informal group of feminist literary critics active at Yale University during the 1970s, were inspired by second-wave feminist curriculum, activities, and thought, as well as by the politics of the women's and gay liberation movements, in their effort to intervene into patterns of female effacement and marginalization. By the early 1980s, while helping direct deconstructive reading away from the self-subversiveness of French and English prose and poetry, the Brides made groundbreaking contributions to—and in several cases founded—fields of scholarly inquiry. During the late 1980s, these feminist deconstructionists, having overcome resistance from within Yale's English Department and elsewhere, used their works as social and political acts to help pave the way for the successes of cultural studies in the North American academy. Far from a supplément to what Barbara Johnson boldly called the “Male School,” the Brides of Deconstruction and Criticism arguably were the Yale school. Examining the distinct but interrelated projects of Yale's feminist deconstructive moment and how local and contingent events as well as the national climate, rather than the importation of so-called French theory, informed this moment gives us a clearer rendering of the story of deconstruction.

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Whitford, Margaret. "The Feminist Philosopher: A Contradiction in Terms?" Women: A Cultural Review 3, no. 2 (September 1992): 111–19. http://dx.doi.org/10.1080/09574049208578116.

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Weston, Ruth D. "The Feminine and Feminist Texts of Eudora Welty's "The Optimist's Daughter"." South Central Review 4, no. 4 (1987): 74. http://dx.doi.org/10.2307/3189029.

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Davidson, Roberta. "Book Review: The Creation of Feminist Consciousness: From the Middle Ages to 1870." Philosophy and Literature 19, no. 1 (1995): 185–86. http://dx.doi.org/10.1353/phl.1995.0022.

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Babbitt, Susan. "Jerilyn Fisher and Ellen S. Silber, Analyzing the Different Voice: Feminist Psychological Theory and Literary Texts. Lanham, Md., Rowman and Littlefield, 1998." Hypatia 16, no. 1 (2001): 91–94. http://dx.doi.org/10.1017/s0887536700011557.

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