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Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 19 лютого 2023

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1

Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.
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2

Hanson, Karen. "Dressing Down Dressing Up—The Philosophic Fear of Fashion." Hypatia 5, no. 2 (1990): 107–21. http://dx.doi.org/10.1111/j.1527-2001.1990.tb00420.x.

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There is, to all appearances, a philosophic hostility to fashionable dress. Studying this contempt, this paper examines likely sources in philosophy's suspicion of change; anxiety about surfaces and the inessential; failures in the face of death; and the philosophic disdain for, denial of, the human body and human passivity. If there are feminist concerns about fashion, they should be radically different from those of traditional philosophy. Whatever our ineluctable worries about desire and death, whatever our appropriate anger and impatience with the merely superficial, whatever our genuine need to mark off the serious from the trivial, feminism may be a corrective therapy for philosophy's bad humor and self-deception, as these manifest themselves when the subject turns to beautiful clothes.
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3

Wawrytko, Sandra A. "Buddhism: Philosophy Beyond Gender." Journal of Chinese Philosophy 36, no. 2 (February 19, 2009): 293–312. http://dx.doi.org/10.1163/15406253-03602009.

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4

Maart, Rozena. "Decolonizing Gender, Decolonizing Philosophy." Radical Philosophy Review 18, no. 1 (2015): 69–91. http://dx.doi.org/10.5840/radphilrev201531034.

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5

Hodge, Elizabeth Mirrielees, and Laura Duhan Kaplan. "Is philosophy gender-neutral?" Philosophers' Magazine, no. 7 (1999): 39–42. http://dx.doi.org/10.5840/tpm1999756.

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6

WAWRYTKO, SANDRA A. "BUDDHISM: PHILOSOPHY BEYOND GENDER." Journal of Chinese Philosophy 36, no. 2 (June 2009): 293–312. http://dx.doi.org/10.1111/j.1540-6253.2009.01520.x.

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7

Bettcher, Talia Mae. "What Is Trans Philosophy?" Hypatia 34, no. 4 (2019): 644–67. http://dx.doi.org/10.1111/hypa.12492.

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In this article, I explore the question “What is trans philosophy?” by viewing trans philosophy as a contribution to the field of trans studies. This requires positioning the question vis à vis Judith Butler's notion of philosophy's Other (that is, the philosophical work done outside of the boundaries of professional philosophy), as trans studies has largely grown from this Other. It also requires taking seriously Susan Stryker's distinction between the mere study of trans phenomena and trans studies as the coming to academic voice of trans people. Finally, it requires thinking about the types of questions that emerge when philosophy is placed within a multidisciplinary context: (1) What does philosophy have to offer? (2) Given that philosophy typically does not use data, what grounds philosophical claims about the world? (3) What is the relation between philosophy and “the literature”? In attempting to answer these questions, I examine the notion of philosophical perplexity and the relation of philosophy to “the everyday.” Rather than guiding us to perplexity, I argue, trans philosophy attempts to illuminate trans experiences in an everyday that is confusing and hostile. Alternative socialities are required, I argue, in order to make trans philosophy possible.
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8

Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy". Hypatia 35, № 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.

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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics.
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9

Islam, Merina. "Gender Distinctions and Gender Neutrality: Towards a Gender Egalitarian Ethics." Tattva - Journal of Philosophy 5, no. 1 (July 19, 2013): 61–74. http://dx.doi.org/10.12726/tjp.9.4.

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The general mission of feminist philosophy is to correct whatever male biases may exist in the mainstream philosophical traditions . Thus western feminist philosophers investigate and challenge the ways in which western traditions have so long been participating in subordinating women or in rationalizing their subordination . By questioning the gender insensitivity of ethics and philosophy , feminism attempts to reveal various forms of subjugation of women operating through laws , institutions , customs , social theories , and cultural values. Feminism aims at coming up with a better design for society , based on a thorough review and rethinking of gendered positioning of human beings.
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10

Arens, Katherine. "Between Hypatia and Beauvoir: Philosophy as Discourse." Hypatia 10, no. 4 (1995): 46–75. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00998.x.

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Two studies of women in philosophy, Michéle Le Doeuff's biography of Simone de Beauvoir Hipparchia's Choice (1991) and Fritz Mauthner's historical novel Hypatia (1892), question what kind of power and authority are available to philosophers. Mauthner's philosophy of language expands on Le Doeuff to outline how philosophy acts parallel to other sociohistorical discourses, relying on public consensus and on the negotiation of stereotypes to create a viable speaking subject for the female philosopher.
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11

Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.
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12

Golumbia, David. "Rethinking Philosophy in the Third Wave of Feminism." Hypatia 12, no. 3 (1997): 100–115. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00007.x.

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The influence of feminist theory on philosophy has been less pervasive than it might have been. This is due in part to inherent tensions between feminist critique and the university as an institution, and to philosophy's place in the academy. These tensions, if explored rather than resisted, can result in a revitalized, more explicitly feminist conception of philosophy itself, wherein philosophy is seen as an attempt to rethink the deepest aspects of experience and culture.
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13

Stich, Stephen, and Wesley Buckwalter. "Gender and the Philosophy Club." Philosophers' Magazine, no. 52 (2011): 60–65. http://dx.doi.org/10.5840/tpm20115213.

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14

MOONEY, EDWARD F. "GENDER, PHILOSOPHY, AND THE NOVEL." Metaphilosophy 18, no. 3-4 (July 1987): 241–52. http://dx.doi.org/10.1111/j.1467-9973.1987.tb00857.x.

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15

Amoretti, M. Cristina, and Nicla Vassallo. "Introduction: Philosophy of Sex and Gender in Gender Medicine." Topoi 36, no. 3 (August 23, 2017): 473–77. http://dx.doi.org/10.1007/s11245-017-9510-8.

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16

Barnes, Elizabeth. "Gender and Gender Terms1." Noûs 54, no. 3 (March 12, 2019): 704–30. http://dx.doi.org/10.1111/nous.12279.

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17

Walhout, Donald. "Julia Gulliver As Philosopher." Hypatia 16, no. 1 (2001): 72–89. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01050.x.

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This article introduces a little-known woman philosopher, Julia Gulliver, from the late nineteenth and early twentieth centuries. Fottowing a biographical sketch, the article discusses four illustrations of Gulliver's philosophical work. These illustrations deal with freedom and determinism, philosophy of religion, democracy, and philosophy of education. A concluding estimate of Gulliver's legacy suggests that her significance lies mainly in her applied philosophy and in her leadership as a philosophically-minded educator.
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18

Estany, Anna. "The neutral gender of the Philosophy." Enrahonar. An international journal of theoretical and practical reason 26 (March 14, 1996): 139. http://dx.doi.org/10.5565/rev/enrahonar.494.

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19

Worthington, Nancy. "GENDER DISCOURSE AND UBUNTU MEDIA PHILOSOPHY." Journalism Studies 12, no. 5 (October 2011): 608–23. http://dx.doi.org/10.1080/1461670x.2010.545205.

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20

KAPLAN, MORRIS B. "PHILOSOPHY, SEXUALITY AND GENDER: MUTUAL INTERROGATIONS." Metaphilosophy 25, no. 4 (October 1994): 293–303. http://dx.doi.org/10.1111/j.1467-9973.1994.tb00489.x.

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21

Xakimov, Abdulboqi. "PROBLEM OF GENDER IN THE PHILOSOPHY." Theoretical & Applied Science 79, no. 11 (November 30, 2019): 641–43. http://dx.doi.org/10.15863/tas.2019.11.79.130.

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22

Delaune, Andrea. "Moral philosophy, Te Whāriki and gender." Educational Philosophy and Theory 51, no. 7 (April 26, 2018): 721–30. http://dx.doi.org/10.1080/00131857.2018.1461085.

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23

Superson, Anita. "Strategies for Making Feminist Philosophy Mainstream Philosophy." Hypatia 26, no. 2 (2011): 410–18. http://dx.doi.org/10.1111/j.1527-2001.2011.01166.x.

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24

Joaquin, Jeremiah Joven B., and Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger." Hypatia 37, no. 1 (2022): 164–76. http://dx.doi.org/10.1017/hyp.2021.82.

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AbstractSally Haslanger (b. 1955) is Ford Professor of Philosophy and Women's and Gender Studies at the Massachusetts Institute of Technology and a leading contemporary feminist philosopher. She has worked on analytic metaphysics, epistemology, and ancient philosophy. Her areas of interest are social and political philosophy, feminist theory, and critical race theory. Her 2012 book, Resisting Reality: Social Construction and Social Critique, collects papers published over the course of twenty years that link work in contemporary metaphysics, epistemology, and philosophy of language with social and political issues concerning gender, race, and the family. It was awarded the 2014 Joseph B. Gittler Prize for “outstanding scholarly contribution in the field of the philosophy of one or more of the social sciences.” In this interview, done in the wake of the COVID-19 pandemic and the #BlackLivesMatter movement, we discuss her ideas on social practices, social structure, and structural explanation. We also delve into her debunking project of elucidating the notion of ideology in a way that links it with contemporary work in epistemology, philosophy of language, and philosophy of mind, and to do justice to the materiality of social practices and social structures.
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25

Mycak, Sonia. "Philosophy and feminism." Australian Feminist Studies 6, no. 13 (March 1991): 107–9. http://dx.doi.org/10.1080/08164649.1991.9961732.

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26

Angermann, Asaf. "The Diremption of Love: Gillian Rose on Agency, Mortality, and Hegelian Feminism." Hypatia 34, no. 2 (2019): 309–28. http://dx.doi.org/10.1111/hypa.12471.

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Gillian Rose (1947–1995) was an influential though idiosyncratic British philosopher whose work helped introduce the Frankfurt School's critical theory and renew interest in Hegel, Kierkegaard, and Jewish thought in Anglo‐American philosophy. After years of relative oblivion, her life and thought have recently received new attention in philosophy, sociology, and theology. However, her work's critical Hegelian contribution to feminist philosophy still remains unexplored. This article seeks to reassess the place and the meaning of feminism and gender identity in Rose's work by addressing both her philosophical writings and her personal memoir, written in the months preceding her untimely death. It argues that although Rose's overall work was not developed in a feminist context, her philosophy, and in particular her ethical‐political notion of diremption, is valuable for developing a critical feminist philosophy that overcomes the binaries of law and morality, inclusion and exclusion, power and powerlessness—and focuses on the meaning of love as negotiating, rather than mediating, these oppositions.
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27

Goswami, Namita. "Europe as an Other: Postcolonialism and Philosophers of the Future." Hypatia 29, no. 1 (2014): 59–74. http://dx.doi.org/10.1111/hypa.12055.

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This essay challenges the reduction of Gayatri Spivak's critique of postcolonial reason to functional and derivative identity politics. Such a reading neutralizes the philosophical nature of Spivak's conceptual contributions. Because Spivak is derided as preaching about subaltern victimhood, this essay discerns what is philosophical about the concept of the subaltern. I focus on Spivak's attempt at a space‐clearing gesture that can create the possibility for breaking the frame of Eurocentrism. I argue that for this philosopher of the future, the concept of the subaltern is vital for making history and all its victims real. Rather than reiterating the dialectic of “Western philosopher” and “postcolonial critic,” our philosopher of the future knows how most philosophy begins with the commonplace of sorrow. In postcolonialism, she prays to be haunted by the ghosts of (our) history's victims. In other words, our philosopher of the future learns how we make (our) ghosts—as (this) history happens to us (right now). Because we are serious about philosophy, and not preserving our over‐determined parts in The Great Game, this essay reads Spivak's critique of postcolonial reason to show how she prefigures “colonialism to come” in Euro‐US epistemological training.
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28

Iveković, Rada. "Introduction." Hypatia 15, no. 4 (2000): 221–23. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00363.x.

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A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Iveković explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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29

Jonas Ribeiro, Magno. "BODY, GENDER AND SUBVERSION." Revista Gênero e Interdisciplinaridade 3, no. 06 (January 3, 2023): 252–71. http://dx.doi.org/10.51249/gei.v3i06.1083.

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The present paper intends to show how the relationship between gender, body and its transdisciplinary problems occurs. Such conception is explored in the work to understand in which given gender inequality gained a linguistic legitimation in its existence, thus contributing to the submission and exclusion of women as an egalitarian presence to exist. For this, it was used as method of investigation the philosophy of the language to make such route in the history of the old philosophy. Also made use of Ludwig Wittgenstein’s philosophy of language, more precisely the concept of “language games” to better understand the relation and subversion of gender in the present day. And lastly, this course intends to think about the importance of women’s autonomy in their authentication of a body, the result of the origin of metaphors and the production of subjectivity.
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30

Tugarov, Aleksandr Borisovich, Anna Vladimirovna Ochkina, and Ul’yana Olegovna Petryashkina. "THE FEMINIST PHILOSOPHY AS A GENERAL GENDER METHODOLOGY OF GENDER STUDIES." Sovremennye issledovaniya sotsialnykh problem, no. 4 (August 7, 2015): 253. http://dx.doi.org/10.12731/2218-7405-2015-4-24.

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31

Rooney, Phyllis. "Feminist-Pragmatist Revisionings of Reason, Knowledge, and Philosophy." Hypatia 8, no. 2 (1993): 15–37. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00089.x.

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By tracing a specific development through the approaches of Peirce, James, and Dewey I present a view of (classical) pragmatist epistemology that invites comparison with recent work in feminist epistemology. Important dimensions of pragmatism and feminism emerge from this critical dialectical relationship between them. Pragmatist reflections on the role of reason and philosophy in a changing world encourage us to see that philosophy's most creative and most responsible future must also be a feminist one.
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32

Huntington, Patricia. "Globalizing Feminism: Taking Refuge in the Liberated Mind." Hypatia 35, no. 2 (2020): 355–60. http://dx.doi.org/10.1017/hyp.2020.8.

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One of the most pressing and urgent academic tasks of the day is to dismantle the persistent Eurocentrism of philosophy. In the quest to remedy the white, middle-class, heteronormative, and European biases of philosophy's initial expressions, feminist theorizing has cultivated culturally and ethnically specific forms, intersectional analyses, and global articulations. Buddhism beyond Gender and Women and Buddhist Philosophy breathe new vitality into these pursuits. Both books underscore the immense potential of the core doctrines of Buddhist philosophy, such as the nonsubstantialist view of self, the nondualistic outlook, and the ontological premise of the interdependence of all beings (pratītyasamutpāda), for overcoming Western hierarchies, reified conceptions of identity, and pernicious dichotomies. The two women represented in these books—Rita Gross herself (1943–2015) and Kim Iryŏp, a Buddhist nun (1896–1971)—ground philosophy in a narrative, existential journey and in their personal practices as Buddhists. In contrast with Gross's second-wave methodology and revisionist aims, Park's contribution to comparative feminist scholarship underscores the originality of Iryŏp's attempt to rethink Buddhist ideas in a contemporary feminist context. Particularly compelling is that Park unequivocally defends existential narrative as a genre of philosophy largely through an analysis of the Buddhist nun's love letters.
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33

Tapper, Marion. "Women in philosophy conference." Australian Feminist Studies 3, no. 6 (March 1988): 107–8. http://dx.doi.org/10.1080/08164649.1988.9961591.

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34

Russell, Denise. "Women and philosophy conference." Australian Feminist Studies 3, no. 7-8 (December 1988): 215. http://dx.doi.org/10.1080/08164649.1988.9961619.

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35

Carel, Havi. "Book Review: Feminist Philosophy." Feminist Theory 6, no. 2 (August 2005): 222–24. http://dx.doi.org/10.1177/146470010500600208.

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36

Baber, H. E. "Gender Conscious." Journal of Applied Philosophy 18, no. 1 (January 2001): 53–63. http://dx.doi.org/10.1111/1468-5930.00173.

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37

Hierro, Graciela, and Ivan Marquez. "Gender and Power." Hypatia 9, no. 1 (1994): 173–83. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00116.x.

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Philosophical feminism is the only coherent philosophy with universal implications that provides a theoretical alternative to patriarchal thought and sociopolitical structures. I distinguish between a patriarchal logic of power and a feminist logic of pleasure that leads to an enlightened ethical hedonism, a pleasure-centered, feminist ethical framework based on a cooperative rather than authoritarian model of social relations.
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38

Francis, Leslie P. "Laura Palazzani’s Gender in Philosophy and Law." Journal of Philosophy, Science & Law 13, no. 1 (2013): 1–3. http://dx.doi.org/10.5840/jpsl20131311.

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39

Dai, Yuanfang. "The Intersection of Chinese Philosophy and Gender." Radical Philosophy Review 20, no. 2 (2017): 377–80. http://dx.doi.org/10.5840/radphilrev201720282.

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40

Heyes, Cressida J. "Gender, Bodies, Freedom: Feminist Philosophy across Traditions." Constellations 13, no. 4 (December 2006): 573–82. http://dx.doi.org/10.1111/j.1467-8675.2006.00418.x.

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41

Coakley, Sarah. "Powers and Submissions: Spirituality, Philosophy, and Gender." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 3 (August 2003): 372–74. http://dx.doi.org/10.1177/106385120301200312.

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42

Thompson, Morgan. "Explanations of the gender gap in philosophy." Philosophy Compass 12, no. 3 (March 2017): e12406. http://dx.doi.org/10.1111/phc3.12406.

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43

Korac‐Kakabadse, Andrew, Nada Korac‐Kakabadse, and Andrew Myers. "Demographics and leadership philosophy: exploring gender differences." Journal of Management Development 17, no. 5 (July 1998): 351–88. http://dx.doi.org/10.1108/02621719810220225.

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44

Longino, Helen E. "Taking Gender Seriously in Philosophy of Science." PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1992, no. 2 (January 1992): 333–40. http://dx.doi.org/10.1086/psaprocbienmeetp.1992.2.192847.

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45

Immerwahr, John. "Incorporating Gender Issues in Modern Philosophy Courses." Teaching Philosophy 13, no. 3 (1990): 241–52. http://dx.doi.org/10.5840/teachphil199013337.

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Robinson, Fiona. "Imagining “The Global”: Gender, Justice, and Philosophy." Hypatia 31, no. 2 (2016): 466–71. http://dx.doi.org/10.1111/hypa.12230.

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Crouch, Margaret A. "Feminist Philosophy and the Genetic Fallacy." Hypatia 6, no. 2 (1991): 104–17. http://dx.doi.org/10.1111/j.1527-2001.1991.tb01395.x.

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Анотація:
Feminist philosophy seems to conflict with traditional philosophical methodology. For example, some uses of the concept of gender by feminist philosophers seem to commit the genetic fallacy. I argue that use of the concept of gender need not commit the genetic fallacy, but that the concept of gender is problematic on other grounds.
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48

Nye, Andrea. "?It's Not Philosophy?" Hypatia: A Journal of Feminist Philosophy 13, no. 2 (April 1998): 107–15. http://dx.doi.org/10.2979/hyp.1998.13.2.107.

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49

Secomb, Linnell. "Beauvoir's Minoritarian Philosophy." Hypatia: A Journal of Feminist Philosophy 14, no. 4 (October 1999): 96–113. http://dx.doi.org/10.2979/hyp.1999.14.4.96.

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50

Trebilcot, Joyce. "Not Lesbian Philosophy." Hypatia 7, no. 4 (1992): 38–44. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00716.x.

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Анотація:
Presenting reasoned rejections of the hierarchical implications of “philosopher” and the sexual implications of “lesbian,” the author's method leads her to indicate that her resistance to these names is motivated partly by particular facts of her early life.
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