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  1. Solidarity after identity politics: Hannah Arendt and the power of feminist theory.Amy Allen - 1999 - Philosophy and Social Criticism 25 (1):97-118.
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, and (...)
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  • Το γυναικείο ζήτημα κατά τη Hannah Arendt.Κατερίνα Καρούνια - 2017 - Conatus 1 (1):31.
    According to Hannah Arendt, into the earthly world of phenomenality, where reality depends on visibility and is identified with it, people appear in their “plurality”. Therefore, it is the concrete public personalities, speaking and acting in concert, that belong to the "arendtian world"— and not the purely private beings, or bodies as natural objects, or any empirical traits and indisputable facts, including sex. Based on these assumptions, Arendt apportions a character of abstraction to the claims of the feminist movement of (...)
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  • Dismantling the Master's House: A Hestian / Hermean Deconstruction of Classic Texts.Patricia J. Thompson - 1994 - Hypatia 9 (4):38 - 56.
    Classical philosophy adopts the standpoint of males in the Greek polis. The consequent adumbration of the standpoint of women and noncitizen men in the oikos, the household, has implications for feminist philosophy. Two systems of action are differentiated: the domestic economy protected by the goddess Hestia, and the political economy protected by Hermes. Shifting one's standpoint to include both the oikos and the polis offers an alternative to gender as the defining issue in feminist theory.
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  • Dismantling the Master's House: A Hestian/Hermean Deconstruction of Classic Texts.Patricia J. Thompson - 1994 - Hypatia 9 (4):38-56.
    Classical philosophy adopts the standpoint of males in the Greek polis. The consequent adumbration of the standpoint of women and noncitizen men in the oikos, the household, has implications for feminist philosophy. Two systems of action are differentiated: the domestic economy protected by the goddess Hestia, and the political economy protected by Hermes. Shifting one's standpoint to include both the oikos and the polis offers an alternative to gender as the defining issue in feminist theory.
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  • Book review: Lisa Jane Disch. Hannah Arendt and the limits of philosophy. Ithaca: Cornell university press, 1994. [REVIEW]Shari Stone-Mediatore - 1996 - Hypatia 11 (3):164-168.
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  • The Gender‐Neutral Feminism of Hannah Arendt.Kimberly Maslin - 2013 - Hypatia 28 (3):585-601.
    Though many have recently attempted either to locate Arendt within feminism or feminism within the great body of Arendt's work, these efforts have proven only modestly successful. Even a cursory examination of Arendt's work should suggest that these efforts would prove frustrating. None of her voluminous writings deal specifically with gender, though some of her work certainly deals with notable women. Her interest is not in gender as such, but in woman as assimilated Jew or woman as social and political (...)
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