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  1. Marriage, autonomy, and the feminine protest.Debra B. Bergoffen - 1999 - Hypatia 14 (4):18-35.
    : This paper may be read as a reclamation project. It argues, with Simone de Beauvoir, that patriarchal marriage is both a perversion of the meaning of the couple and an institution in transition. Parting from those who have given up on marriage, I identify marriage as existing at the intersection of the ethical and the political and argue that whether or not one chooses marriage, feminists ought not abandon marriage as an institution.
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  • Climbing like a girl: An exemplary adventure in feminist phenomenology.Dianne Chisholm - 2008 - Hypatia 23 (1):9-40.
    : This essay uses the phenomenal advent of women's climbing as a paradigm case for integrating feminism and phenomenology, and for analyzing how women experience and evolve free movement and existence. In contrast to the paradigm set by Iris Marion Young's "Throwing like a Girl," it stresses the category of the lived body over the category of gender, and it reveals how women, by employing and cultivating the body's motility and spatiality, engage and transcend the (gender) limits of crux situations.
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  • Skepticism and the lure of ambiguity.Lorraine Code - 2006 - Hypatia 21 (3):222-228.
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  • The look of love.Kelly Oliver - 2001 - Hypatia 16 (3):56-78.
    : I begin to suggest an alternative to the notion of vision based in alienation and hostility put forth by Jean-Paul Sartre, Sigmund Freud, and Jacques Lacan. I diagnose this alienating vision as a result of a particular alienating notion of space presupposed by their theories. I develop Irigaray's comments about light and air to suggest an alternative notion of space that opens up the possibility that vision connects us to others rather than alienates us from them.
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  • The sisyphean torture of housework: Simone de beauvoir and inequitable divisions of domestic work in marriage.Andrea Veltman - 2004 - Hypatia 19 (3):121-143.
    : This paper examines Simone de Beauvoir's account of marriage in The Second Sex and argues that Beauvoir's dichotomy between transcendence and immanence can provide an illuminating critique of continuing gender inequities in marriage and divisions of domestic work. Beauvoir's existentialist ethics not only establishes a moral wrong in marriages in which wives perform the second shift of household labor but also supports the need to transform existing normative expectations surrounding wives and domestic work.
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  • Sport humanism: contours of a humanist theory of sport.Kenneth Aggerholm - 2024 - Journal of the Philosophy of Sport:1-24.
    The world of sports today is grappling with dehumanizing tendencies. New technologies are changing sport as we know it, altering the experience of being an athlete in radical ways. These tendencies call for new approaches to sport that consider the human elements of sport. To this end, and as a response to transhumanist and posthumanist arguments, I propose and draw the contours of a humanist theory of sport. I argue that it complements prevailing theories of sport like formalism, broad internalism (...)
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  • The just war tradition: Translating the ethics of human dignity into political practices.Debra B. Bergoffen - 2008 - Hypatia 23 (2):pp. 72-94.
    This essay argues that the ambiguities of the just war tradition, sifted through a feminist critique, provides the best framework currently available for translating the ethical entitlement to human dignity into concrete feminist political practices. It offers a gendered critique of war that pursues the just war distinction between legitimate and illegitimate targets of wartime violence and provides a gendered analysis of the peace which the just war tradition obliges us to preserve and pursue.
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  • The Ambiguity of Betrayal: Contesting Myths of Heroic Resistance in South Africa.Maša Mrovlje - 2024 - Political Theory 52 (4):631-658.
    Hegemonic practices of memorialization rely on narratives of heroic, morally untainted resistance, which cast traitors as the aberrant “other.” This paper draws on Simone de Beauvoir’s The Ethics of Ambiguity and historical and sociological accounts of betrayal to trouble this binary and construct a framework for memorializing betrayal in its ambiguity—in relation to the everyday reality of tragic dilemmas that resisters face. I show how attentiveness to the ambiguity of betrayal can help rethink heroic resistance myths beyond the exclusionary logic (...)
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  • Freedom and domination through time: Jean-Paul Sartre’s theory of the plurality of temporalities.Matthias Lievens - 2022 - Philosophy and Social Criticism 48 (7):1014-1034.
    The plural, impure or discordant nature of time has become an important theme in recent critical social and political theory. Against Althusser’s dismissal of Sartre’s presumedly Hegelian understanding of time and history, this article establishes Jean-Paul Sartre as a key figure in this debate on the plurality of temporalities. Especially in the Critique of Dialectical Reason, Sartre understands history and the social in terms of a multiplicity of uneven and non-synchronous temporalisations, rejecting an notion of time as a universal container (...)
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  • Freedom and domination through time: Jean-Paul Sartre’s theory of the plurality of temporalities.Matthias Lievens - 2021 - Philosophy and Social Criticism 48 (7):1014-1034.
    Philosophy & Social Criticism, Volume 48, Issue 7, Page 1014-1034, September 2022. The plural, impure or discordant nature of time has become an important theme in recent critical social and political theory. Against Althusser’s dismissal of Sartre’s presumedly Hegelian understanding of time and history, this article establishes Jean-Paul Sartre as a key figure in this debate on the plurality of temporalities. Especially in the Critique of Dialectical Reason, Sartre understands history and the social in terms of a multiplicity of uneven (...)
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  • The ethical night of libertinism: Beauvoir's reading of Sade.Anna Petronella Foultier - 2022 - Continental Philosophy Review (not yet assigned):1-21.
    This paper examines Simone de Beauvoir’s reading of the 18th century writer and libertine Marquis de Sade, in her essay “Must we Burn Sade?”; a difficult and bewildering text, both in pure linguistic terms and philosophically. In particular, Beauvoir’s insistence on Sade as a “great moralist” seems hard to reconcile with her emphasis, in The Ethics of Ambiguity, on the interdependency of human beings and her exhortation to us to promote other people’s freedom, as well as the aspiration of The (...)
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  • Phenomenological method and contemporary ethics.John J. Drummond - 2021 - Continental Philosophy Review 54 (2):123-138.
    Following a brief summation of the phenomenological method, the paper considers three metaethical positions adopted by phenomenologists and the implications of those positions for a normative ethics. The metaethical positions combine epistemological and ontological viewpoints. They are non-intellectualism and strong value realism as represented by the axiological views of phenomenologists such as Scheler, Meinong, Reinach, Stein, Hartmann, von Hildebrand, and Steinbock; non-intellectualism and anti-realism as represented by the freedom-centered phenomenologies of Sartre, Beauvoir, and Merleau-Ponty; and weak intellectualism and weak value (...)
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  • The Significance of Future Generations.Roman Altshuler - 2020 - In Michael Cholbi & Travis Timmerman (eds.), Exploring the Philosophy of Death and Dying: Classic and Contemporary Perspectives. New York, NY: Routledge. pp. 191-199.
    We find meaning and value in our lives by engaging in everyday projects. But, according to a recent argument by Samuel Scheffler, this value doesn’t depend merely on what the projects are about. In many cases, it depends also on the future generations that will replace us. By imagining the imminent extinction of humanity soon after our own deaths, we can recognize both that much of our current valuing depends on a background confidence in the ongoing survival of humanity and (...)
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  • Complicit Suffering and the Duty to Self-Care.Alycia W. LaGuardia-LoBianco - 2018 - Philosophy 93 (2):251-277.
    Moral questions surrounding suffering tend to focus on obligations to relieve others’ suffering. In this paper, I focus on the overlooked question of what sufferers morally owe to themselves, arguing that they have the duty to self-care. I discuss agents who have been shaped by moral luck to contribute to their own suffering and canvass the ways in which this damages their moral agency. I contend that these agents have a duty to care for themselves by protecting and expanding their (...)
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  • The Poetry of Habit: Beauvoir and Merleau-Ponty on Aging Embodiment.Helen A. Fielding - 2014 - In Silvia Stoller (ed.), Simone de Beauvoir’s Philosophy of Age: Gender, Ethics. Boston: De Gruyter. pp. 69-82.
    As people age their actions often become entrenched—we might say they are not open to the new; they are less able to adapt; they are stuck in a rut. Indeed, in The Coming of Age (La Vieillesse) Simone de Beauvoir writes that to be old is to be condemned neither to freedom nor to meaning, but rather to boredom (Beauvoir 1996, 461; 486). While in many ways a very pessimistic account of ageing, the text does provide promising moments where her (...)
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  • Articles.George W. Noblit, Richard A. Quantz, Kathleen Knight Abowitz, John Willinsky, Bernardo Gallegos & Burton Weltman - 2002 - Educational Studies 33 (1):6-83.
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  • Existence and the communicatively competent self.Martin Beck Matus - 1999 - Philosophy and Social Criticism 25 (3):93-120.
    Most readers of Habermas would not classify him as an existential thinker. The view of Habermas as a philosopher in German Idealist and Critical traditions from Kant to Hegel and Marx to the Frankfurt School prevails among Continental as much as among analytic philosophers. And the mainstream Anglo-American reception of his work and politics is shaped by the approaches of formal analysis rather than those of existential and social phenomenology or even current American pragmatism. One may argue that both these (...)
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  • (1 other version)The existential dimensions of Frederick Douglass’s autobiographical narrative: A Beauvoirian examination.George Yancy - 2002 - Philosophy and Social Criticism 28 (3):297-320.
    Frederick Douglass's socio-political narrative is explored through an existential lens, arguing that Douglass is contesting the proposition that essence precedes existence. Douglass, through his fight with Covey, a white 'slave breaker', and his escape to freedom, affirms his ex-istence (etymologically, 'standing out') as being for it-self (pour-soi) over and against the reduction of his existence to that of being in-itself (an-soi). Drawing from the work of Simone de Beauvoir, who was greatly influenced by the phenomenological and politico-praxic work of Black (...)
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  • Singularity in Beauvoir's The Ethics of Ambiguity.Emily Anne Parker - 2015 - Southern Journal of Philosophy 53 (1):1-16.
    Though it has gone unnoticed so far in Beauvoir Studies, the term “singularity” is a technical one for Simone de Beauvoir. In the first half of the essay I discuss two reasons why this term has been obscured. First, as is well known Beauvoir has not been read in the context of the history of philosophy until recently. Second, in The Ethics of Ambiguity at least, singularité is translated both inconsistently and quite misleadingly. In the second half of the essay (...)
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  • (1 other version)On Politics and Violence: Arendt Contra Fanon.Kimberly Hutchings Elizabeth Frazer - 2008 - Contemporary Political Theory 7 (1):90.
    This paper considers the implications of Hannah Arendt's criticisms of Frantz Fanon and the theories of violence and politics associated with his influence for our understanding of the relationship between those two phenomena. Fanon argues that violence is a means necessary to political action, and also is an organic force or energy. Arendt argues that violence is inherently unpredictable, which means that end reasoning is in any case anti-political, and that it is a profound error to naturalize violence. We evaluate (...)
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  • In search of lost time, Merleau-ponty, Bergson, and the time of objects.Dorothea Olkowski - 2010 - Continental Philosophy Review 43 (4):525-544.
    The chapter on temporality in Merleau-Ponty’s Phenomenology of Perception , is situated in a section titled, “Being-for-Itself and Being-in-the-World.” As such, Merleau-Ponty’s task in the chapter on temporality is to bring these two positions together, in other words, to articulate the manner in which time links the cogito (Being-for-Itself) with freedom (Being-in-the-World). To accomplish this, Merleau-Ponty proposes a subject located at the junction of the for-itself and the in-itself, a subject which has an exterior that makes it possible for others (...)
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  • A Re-evaluation of the Androcentric Subject of European Philosophy.Willow Verkerk - 2023 - Critical Horizons 24 (2):115-130.
    This paper takes Cavarero’s arguments against the Homo erectus seriously and asks: how can we model an alternative to it? It proposes that a notion of the mimetically inclined subject is required, one that thickens Cavarero’s affirmative account of inclination by way of a new philosophical understanding of mimesis that includes habit and disciplinarity. Following Cavarero, the mother is positioned as a key figure to place nurturing and love at the centre of subject-making. However, they are shown to be a (...)
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  • From existential alterity to ethical reciprocity: Beauvoir’s alternative to Levinas.Ellie Anderson - 2019 - Continental Philosophy Review 52 (2):171-189.
    While Simone de Beauvoir’s theory of alterity has been the topic of much discussion within Beauvoir scholarship, feminist theory, and social and political philosophy, it has not commonly been a reference point for those working within ethics. However, Beauvoir develops a novel view that those concerned with the ethical import of respect for others should consider seriously, especially those working within the Levinasian tradition. I claim that Beauvoir distinguishes between two forms of otherness: namely, existential alterity and sociopolitical alterity. While (...)
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  • Alterity in Simone de Beauvoir and Emmanuel Levinas: From Ambiguity to Ambivalence.Valerie Giovanini - 2019 - Hypatia 34 (1):39-58.
    This article is meant to stage an encounter, a kind of rendezvous, between Emmanuel Levinas and Simone de Beauvoir regarding how alterity seems to enable an ethical relation for Levinas while closing one for Beauvoir. I will argue that Beauvoir's reading of Levinas on “the other” is not a charitable one, and the ethical ambivalence in Levinas's notion of alterity can motivate the praxis Beauvoir seeks for undoing social forms of oppression. I will start with Beauvoir's interpretation of alterity as (...)
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  • The Sense of Life – Jean-Luc Nancy and Emmanuel Lévinas.Nicole Paula Maria Note - 2016 - Journal of the British Society for Phenomenology 47 (4):347-361.
    ABSTRACTMetaphysics has long been regarded as providing meaning to the world. Subsequent progressive replacement attempts of this narrative by a scientific approach have generally led to a view of life as being void of meaning. However, this has not affected the quest for meaning or for an understanding of this meaning, despite an increasing societal neglect of the importance of its pursuit. This article aims to contribute to a philosophical understanding of the sense of life in the world, drawing on (...)
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  • Beauvoir and Bergson: A Question of Influence.Margaret A. Simons - 2012 - In Shannon M. Mussett & William S. Wilkerson (eds.), Beauvoir and Western Thought From Plato to Butler. State University of New York Press. pp. 153-170.
    Simone de Beauvoir’s early enthusiasm for the philosophy of Henri Bergson (1859-1941)—denied in her 1958 autobiography, Memoirs of a Dutiful Daughter—is a surprising discovery in her 1927 handwritten student diary, as I reported in 1999 and explored at more length in 2003 (Simons 1999; Simons 2003). Discovered by Sylvie Le Bon de Beauvoir after Beauvoir’s death in 1986 and now housed in the Bibliothèque nationale, Beauvoir’s student diary first appeared in print in the 2006 volume, Diary of a Philosophy Student: (...)
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  • On Motherhood as Ambiguity and Transcendence: Reevaluating Motherhood through the Beauvoirian Erotic.Sara Cohen Shabot - 2021 - Comparative and Continental Philosophy 13 (3):207-219.
    ABSTRACT This paper presents an analysis of motherhood as potentially ambiguous and empowering, using the Beauvoirian concept of the erotic. I argue that Beauvoir’s notion of the erotic can allow us to reevaluate “nonproductive,” repetitive, apparently immanent activities—such as going through pregnancy, giving birth, breastfeeding, and raising a child—as projects through which we disclose freedom, and, thus, as projects that possibly lead to transcendence.It is often argued that Beauvoir considered these experiences to be ways of embracing immanence and avoiding transcendence. (...)
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  • Desire, death and wonder: Reading Simone de Beauvoir's narratives of travel.Simone Fullagar - 2001 - Cultural Values 5 (3):289-305.
    This article draws upon the work of contemporary French feminist philosopher Luce Irigaray in developing a post‐structuralist analysis of travel within the autobiographies of the second wave feminist philosopher Simone de Beauvoir. Travel and the experience of wonder at the otherness of the world figure as important self shaping experiences within the four volumes of Beauvoir's life narrative. Travel has a metonymic relation to the passage of Beauvoir's life, in which the existential extremes of anguish and ecstasy are played out (...)
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  • Dosing dilemmas: Are you rich and white or poor and Black?Cynthia Griggins - 2005 - American Journal of Bioethics 5 (3):55 – 57.
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  • Sartre’s phenomenology and drama: The case of Dirty Hands.Jane Duran - 2021 - Metaphilosophy 52 (5):642-649.
    In this paper, a number of lines of argument buttress and support the contention that Dirty Hands is a comparatively undervalued part of the Sartrean oeuvre. Using commentary from Bell and Pellauer, and employing categories relevant also to the work of Beauvoir and Camus, the paper comes to the conclusion that Hugo, as the central character of the play, is an exemplary Sartrean protagonist, and that the play is worthy of more attention than it has received. An important part of (...)
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  • Relationality and Life: Phenomenological Reflections on Miscarriage.J. Lenore Wright - 2018 - International Journal of Feminist Approaches to Bioethics 11 (2):135-156.
    In this essay, I analyze pregnancy loss from a feminist phenomenological perspective. I draw upon relational accounts of personhood wherein a person's status and identity are formed through a lived history and the activity of “calling into personhood” a being a woman may seek to know or become. I draw upon the work of Simone de Beauvoir, who advances a feminist phenomenology that grounds the status and identity of women within embodied situations. Her important work sheds light on the varied (...)
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  • (1 other version)The existential dimensions of Frederick Douglass’s autobiographical narrative.George Yancy - 2002 - Philosophy and Social Criticism 28 (3):297-320.
    Frederick Douglass’s socio-political narrative is explored through an existential lens, arguing that Douglass is contesting the proposition that essence precedes existence. Douglass, through his fight with Covey, a white ‘slave breaker’, and his escape to freedom, affirms his existence (etymologically, ‘standing out’) as being for it-self ( pour-soi) over and against the reduction of his existence to that of being in-itself ( an-soi). Drawing from the work of Simone de Beauvoir, who was greatly influenced by the phenomenological and politico-praxic work (...)
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  • Preparing the Way For a Feminist Praxis.Andrea Nye - 1986 - Hypatia 1 (1):101-116.
    Simone de Beauvoir in The Second Sex identifies the philosophical vantage point from which she will survey the situation of women as existentialist. The ways in which she must later compromise that committment to theory in order to remain true to her feminist insights foreshadow recent developments in feminist ethics and epistemology.
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  • Whither authenticity?Ainsley J. Newson & Richard E. Ashcroft - 2005 - American Journal of Bioethics 5 (3):53 – 55.
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  • Motivation and the Primacy of Perception.Peter Antich - 2017 - Dissertation, University of Kentucky
    In this dissertation, I provide an interpretation and defense of Merleau-Ponty's thesis of the primacy of perception, namely, the thesis that all knowledge is founded in perceptual experience. I take as an interpretative and argumentative key Merleau-Ponty's phenomenological conception of motivation. Whereas epistemology has traditionally accepted a dichotomy between reason and natural causality, I show that this dichotomy is not exhaustive of the forms of epistemic grounding. There is a third type of grounding, the one characteristic of the grounding relations (...)
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  • The Idea(s) of America.Jessica Wahman - 2017 - Journal of Speculative Philosophy 31 (1):16-39.
    The article considers liberal progressivism as an ambivalent set of ideological commitments and uses Tony Kushner’s Angels in America to make this point. In addition, it considers John Dewey’s theory of religious ideals and his progressivism as a way of making sense of both the themes of the play and the overall thesis.
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  • Kairós and Clinamen: Revolutionary Politics and the Common Good.Alessandra Asteriti - 2013 - Law and Critique 24 (3):277-294.
    This article sets out to offer a new reconceptualisation of the common good as the mechanism providing the temporal coordinates for revolutionary politics. The first section investigates the pairing of commonality and goodness, revealing its nature as a synthesis of apparently irreconcilable opposites. The second section examines how this irreconcilability is overcome, advancing the argument that to heal the divide, a double movement of definition and concealment is necessary, whereby the process of definition of what constitutes the common good is (...)
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  • M. A. Fineman and A. Grear : Vulnerability: Reflections on a New Ethical Foundation for Law and Politics: Ashgate, 2013, 236 pp, £35.00, ISBN 978-1-4724-2165-4.Nayeli Urquiza Haas - 2014 - Feminist Legal Studies 22 (3):335-339.
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  • Caring: Feminine ethics or maternalistic misandry? A hermeneutical critique of Nel Noddings' phenomenology of the moral subject and education.Donald Vandenberg - 1996 - Journal of Philosophy of Education 30 (2):253–269.
    After her curriculum proposal is presented, Noddings' feminine ethics is submitted to a critique through an interpretation of her three books. Her distortion of Gilligan and Chodorow is explained. Indebtedness to male sources is noted. The over-emphasis upon good and upon first-person experience is criticised and traced to feminist rage, which is interpreted as the result of the oppression of women. Noddings' suppressed 'Kantianism' is explicated to maintain the dialectic between so-called male and female voices. Main strengths of her curriculum (...)
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  • Ambiguity and experience: ethics of action in early twentieth-century France.Pietro Terzi - forthcoming - Intellectual History Review.
    This article examines the ethics of ambiguity formulated by existentialist authors in the 1940s, linking it to turn-of-the-century debates on ethics between philosophy and the social sciences. The underlying thesis is that, rather than representing a radical conceptual novelty, the ethical thought of Jean-Paul Sartre and Simone de Beauvoir, strained between freedom and situation, constitutes a revisiting and updating of philosophical positions from the landscape of the Third Republic. To demonstrate this, the thought of Frédéric Rauh is examined. Indeed, anticipating (...)
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  • Demanding Existence: Dewey and Beauvoir on Habit, Institution, and Freedom.Susan Bredlau - 2020 - Journal of Speculative Philosophy 34 (2):141-158.
    Drawing on John Dewey's discussion of habit in Human Nature and Conduct and Simone de Beauvoir's discussion of the “adventurer” in The Ethics of Ambiguity, I argue that while some of our relations with things and people may very well be instrumental, many take a different form in which it is our very setting, and not merely our attainment, of ends that is at stake. Moreover, the fullest realization of our freedom requires us to recognize not only that this different (...)
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