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Why Feminism Doesn't Need an Aesthetic (And Why It Can't Ignore Aesthetics)

In Peg Zeglin Brand Weiser & Carolyn Korsmeyer (eds.), Feminism and Tradition in Aesthetics. Pennsylvania State University Press. pp. 431-445 (1995)

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  1. Rendering Visible: Painting and sexuate subjectivity.Linda Daley - 2015 - Educational Philosophy and Theory 47 (6):608-621.
    In this essay, I examine Luce Irigaray’s aesthetic of sexual difference, which she develops by extrapolating from Paul Klee’s idea that the role of painting is to render the non-visible rather than represent the visible. This idea is the premise of her analyses of phenomenology and psychoanalysis and their respective contributions to understanding art and sexual identity. I claim that Irigaray assembles an aesthetic of sexual difference that exceeds these familiar intellectual traditions, one that articulates the encounter of non-visible, material (...)
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  • Feminist Art and the Political Imagination.Amy Mullin - 2003 - Hypatia 18 (4):189-213.
    Activist and political art works, particularly feminist ones, are frequently either dis-missed for their illegitimate combination of the aesthetic and the political, or embraced as chiefly political works. Flawed conceptions of politics and the imagination are responsible for that dismissal. An understanding of the imagination is developed that allows us to see how political work and political explorations may inform the artistic imagination.
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  • Art, Understanding, and Political Change.Amy Mullin - 2000 - Hypatia 15 (3):113-139.
    Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.
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