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  1. Social Criticism without Philosophy: An Encounter between Feminism and Postmodernism.Nancy Fraser & Linda Nicholson - 1988 - Theory, Culture and Society 5 (2-3):373-394.
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  • “Essentially Speaking”: Luce Irigaray's Language of Essence.Diana J. Fuss - 1988 - Hypatia 3 (3):62-80.
    Luce Irigaray's fearlessness towards speaking the body has earned for her work the dismissive label “essentialist.” But Irigaray's Speculum de l'autre femme and Ce Sexe qui n'en est pas un suggest that essence may not be the unitary, monolithic, in short, essentialist category that anti-essentialists so often presume it to be. Irigaray strategically deploys essentialism for at least two reasons: first, to reverse and to displace Jacques Lacan's phallomorphism; and second, to expose the contradiction at the heart of Aristotelian metaphysics (...)
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  • Education for sexism: A theoretical analysis of the sex/gender bias in education.Bronwyn Davies - 1989 - Educational Philosophy and Theory 21 (1):1–19.
    Book reviewed in this article:Theory competition and intercultural articulation: methodological reflections on Louts and Legends: Essay reviewSeeking a rationale for schooling: A review of Why go to school?:James Marshall.Positivism or pragmatism: Philosophy of education in New Zealand. Marshall, James D.Educating reason.Hobbes and….
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  • Introduction.Nancy Fraser - 1988 - Hypatia 3 (3):1-10.
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  • “The Only Diabolical Thing About Women…”: Luce Irigaray on Divinity.Penelope Deutscher - 1994 - Hypatia 9 (4):88-111.
    Luce Irigaray's argument that women need a feminine divine is placed in the context of her analyses of the interconnection between man's appropriation of woman as his “negative alter ego” and his identification with the impossible ego ideal represented by the figure of God. As an alternative, the “feminine divine” is conceived as a realm with which women would be continuous. It would allow mediation between humans, and interrupt cannibalizing appropriations of the other.
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  • Beauvoir, Irigaray, and the Mystical.Amy M. Hollywood - 1994 - Hypatia 9 (4):158 - 185.
    By reading the analyses of mysticism found in Beauvoir and Irigaray with and against some medieval women's mystical texts, the paper articulates a possible space for the divine within feminist thought.
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  • The Multiple Readings of Irigaray's Concept of Sexual Difference.Rebecca Hill - 2016 - Philosophy Compass 11 (7):390-401.
    Luce Irigaray's project elaborates an original concept of sexual difference. While this concept is widely discussed in feminist philosophy, there are multiple readings of sexual difference and some of these are contradictory. This essay surveys the various readings of sexual difference in English. Foci include the debate over the status of essentialism, ontology, and the controversy over the primacy of sexual difference, including discussion of whether her oeuvre marginalizes differences of race and sexuality. I conclude by arguing that her thinking (...)
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  • Woman and the gift of reason.Agnes Verbiest - 1995 - Argumentation 9 (5):821-836.
    An incidental extension of the central domain of argumentation theory with non-classical ways of constructing arguments seems to automatically raise a question that is otherwise rarely posed, namely whether or not it is useful to consider the sex of the arguer. This question is usually posed with regard to argumentation by women in particular. Do women rely more, or differently than men do on non-canonical modes of reasoning stemming from the realm of the emotional, physical and intuitive, instead of the (...)
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  • Lacanian Psychoanalysis and French Feminism: Toward an Adequate Political Psychology.Dorothy Leland - 1988 - Hypatia 3 (3):81-103.
    This paper examines some French feminist uses of Lacanian psychoanalysis. I focus on two Lacanian influenced accounts of psychological oppression, the first by Luce Irigaray and the second by Julia Kristeva, and I argue that these accounts fail to meet criteria for an adequate political psychology.
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  • At the Limits of Discourse: Heterogeneity, Alterity, and the Maternal Body in Kristeva's Thought.Ewa Ziarek - 1992 - Hypatia 7 (2):91 - 108.
    This essay situates Kristeva's theory of semiotics in the context of the controversial debate about the status of the maternal body in her work. I argue that, if we rethink the opposition between the semiotic and the symbolic as the relation between the trace and the sign, it becomes clear that the maternal semiotic is irreducible either to the prelinguistic plenitude or to the alternative symbolic position. The second part of the essay develops the connection between Kristeva's linguistic theory and (...)
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  • L’écriture limite: Kristeva's Postmodern Feminist Ethics.Dawne Mccance - 1996 - Hypatia 11 (2):141-160.
    In this essay, I trace the development of Julia Kristeva's theory and practice of “the subject in procession trial” from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this “subject in procession trial” as contributing to a postmodern feminist ethics.
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  • Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference.Joyce Davidson & Mick Smith - 1999 - Hypatia 14 (2):72 - 96.
    Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of "woman" that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a "feminine" language is either groundlessly utopian or entails a biological essentialism.
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  • Feminist Theory and Social Change.Rita Felski - 1989 - Theory, Culture and Society 6 (2):219-240.
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  • Reading Irigaray, Dancing.Eluned Summers-Bremner - 2000 - Hypatia 15 (1):90-124.
    My essay incorporates Irigaray's notion of the sensible transcendental, a dynamic attempt to reconstitute the body/mind dualism which founds Western thought, into a reading of the practice of European concert dance. I contend that Irigaray's efforts toward articulating a language of the body as active agent have much to offer analyses of dance practice, and develop this claim through a reading which reflects philosophically on the changing nature of my own dance activity.
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  • Definition and the Question of “Woman”.Victoria Barker - 1997 - Hypatia 12 (2):185-215.
    Within recent feminist philosophy, controversy has developed over the desirability, and indeed, the possibility of defining the central terms of its analysis—“woman,” “femininity,” etc. The controversy results largely from the undertheorization of the notion of definition; feminists have uncritically adopted an Aristotelian treatment of definition as entailing metaphysical, rather than merely linguistic, commitments. A “discursive” approach to definition, by contrast, allows us to define our terms, while avoiding the dangers of essentialism and universalism.
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  • Julia Kristeva's Feminist Revolutions.Kelly Oliver - 1993 - Hypatia 8 (3):94-114.
    Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics.
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  • The Subject in Feminism.Rosi Braidotti - 1991 - Hypatia 6 (2):155 - 172.
    Inaugural lecture as Professor of Women's Studies in the Arts Faculty of the University of Utrecht, May 16, 1990.
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  • Feminism, Postmodernism, and Psychological Research.Lisa Cosgrove - 2003 - Hypatia 18 (3):85-112.
    Drawing primarily from the work of Julia Kristeva and Judith Butler, the author suggests that a postmodern approach to identity can be used to challenge the essentialism that pervades both feminist empiricism and standpoint theory, and thus move feminist psychology in a more emancipatory direction. A major premise of this paper is that an engagement with postmodernism redirects our attention to symbolic constructions of femininity and to the sociopolitical grounding of experience.
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  • Crossing Lovers: Luce Irigaray's Elemental Passions.Cecilia Sjöholm - 2000 - Hypatia 15 (3):92-112.
    Luce Irigaray's Elemental Passions could be read as a response to Merleau-Ponty's article “The Intertwining—The Chiasm” in The Visible and the Invisible. Like Merleau-Ponty, Irigaray describes corporeal intertwining or vision and touch. Counteracting the narcissistic strain in Merleau-Ponty's chiasm, she assumes that sexual difference must precede the intertwining. The subject is marked by the alterity or the “more than one” and encoded as a historically contingent gendered conflict.
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  • Becoming post-hysteric: Chris kraus’s deterritorializing of French post-structuralism.Lauren Fournier - 2021 - Angelaki 26 (6):86-110.
    This article considers American writer and filmmaker Chris Kraus’s genre-bending, parodic book I Love Dick as a way to deconstruct divisions that persist between the female “hysteric” and th...
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  • Two Kinds of Feminist Philosophy.Melissa Zinkin - 2016 - Pacific Philosophical Quarterly.
    This article makes a distinction between two kinds of feminist philosophy. One looks ‘up’ to the realm of philosophy and aims to intervene in this realm in order to make it feminist. The other looks ‘down’ to the world of human experience and aims to make it feminist. This article argues that feminist philosophers’ efforts are better spent on the second kind of feminist philosophy. Feminist philosophy can better achieve its aims by applying philosophy to the critical analysis of women's (...)
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  • So here comes a book that makes everything easy: Towards a theory of intellectual history in the field of intellectual production.Jon Beasley-Murray - 1997 - Angelaki 2 (3):125 – 146.
    (1997). So here comes a book that makes everything easy: Towards a theory of intellectual history in the field of intellectual production. Angelaki: Vol. 2, No. 3, pp. 125-146.
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  • Cixous and Derrida.Claire Colebrook - 2008 - Angelaki 13 (2):109 – 124.
    The relationship between friendship and theory is neither accidental nor essential. In many ways we might define theory as an attempt to break with the seduction of friendship and, in so doing, est...
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  • The cinematic act: Image ideology and gender issue.Giulia Colaizzi - 2004 - Semiotica 2004 (148).
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  • Is theory gendered?Elizabeth Frazer - 1996 - Journal of Political Philosophy 4 (2):169–189.
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  • Women and Soap Opera.Jerry Palmer - 1992 - Theory, Culture and Society 9 (3):125-138.
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  • Un acercamiento teórico a la estratégica retórica femenina de Gertrudis Gómez de Avellaneda.Brígida M. Pastor - 2014 - Arbor 190 (770):a186.
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  • Writing the Mystic Body: Sexuality and Textuality in the écriture-féminine of Saint Catherine of Genoa.Anna Antonopoulos - 1991 - Hypatia 6 (3):185 - 207.
    This paper looks to evolve a discourse about the body in medieval women's mystical experience via an understanding of the life and work of Saint Catherine of Genoa as écriture-féminine. Drawing upon Catherine's resolution of binarism through the articulation of sexuality and textuality, I argue that the female mystic's experience of the body as site of struggle helps move beyond analysis of a binary experience to a politics of speaking the body directly.
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  • Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture, Conference of the American Educational Studies Association Savannah, Georgia, October 30, 2008.Deanne Bogdan - 2010 - Educational Studies: A Jrnl of the American Educ. Studies Assoc 46 (3):291-316.
    (2010). Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture, Conference of the American Educational Studies Association Savannah, Georgia, October 30, 2008. Educational Studies: Vol. 46, No. 3, pp. 291-316.
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  • The 'trials' of arjuna and socrates: Physical bodies, violence and sexuality.W. A. Borody - 1997 - Asian Philosophy 7 (3):221 – 233.
    In the Indian philosophical tradition Arjuna stands out as a major representative of an important ethical and intellectual position, as Socrates stands out in the West. While the cultural contexts of the views of Arjuna and Socrates differ significantly, their views on the axiological status of the physical body have much in common. As an exercise in comparative thought in the area of “the philosophy of the body”, much can be gained through a comparison of the corpological views of these (...)
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  • The Reproduction of Philosophical Bodies in Education with Language.David Robert Cole - 2010 - Educational Philosophy and Theory 42 (8):816-829.
    This paper articulates a feminist poststructural philosophy of education by combining the work of Luce Irigaray and Michel Foucault. This acts as an underpinning for a philosophy of desire (McWilliam, 1999) in education, or as a minor philosophy of education where multiple movements of bodies are enacted through theoretical methodologies and research. These methods include qualitative analysis and critical discourse analysis; where the conjunction Irigaray-Foucault is a paradigm for dealing with educational phenomena. It is also a rigorous materialism (Braidotti, 2005) (...)
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  • Dancing Contact Improvisation with Luce Irigaray: Intra‐Action and Elemental Passions.Johanna Heil - 2019 - Hypatia 34 (3):485-506.
    This article takes as its point of departure Luce Irigaray'sElemental Passions, in which a woman‐speaker tries to make her lover and the discipline of philosophy understand that she is not how they have imagined her to be; that she is not at all but that she keeps becoming through perpetual movement. The article investigates Irigaray's investment in a form of materialist difference feminism that offers conceptual links to the posthumanist work of Karen Barad's agential realism, especially her theorization of intra‐action. (...)
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  • On the Proper Status of Unspeakably Bad Objects.Kwok Wei Leng - 2000 - Theory, Culture and Society 17 (5):27-54.
    This article examines some recent theoretical objects of feminism with a view towards a reinvigorated dialogue with psychoanalysis. Against the backdrop of debates on essentialism, universalism, social constructionism and historical change, it aims to reintroduce the value of psychoanalytic ideas to feminism by unfolding a dimension of history in the divided subject and adding a positive value to psychoanalytic universalism. This argument is carried out with the help of the writings of Julia Kristeva, from the early essay, `Women's Time', to (...)
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  • Difference, Intersubjectivity, and Agency in the Colonial and Decolonizing Spaces of Hélène Cixous's “Sorties”.Sue Thomas - 1994 - Hypatia 9 (1):53-69.
    In this essay I examine Hélène Cixous's readings and figurings of women in colonial and decolonizing cultural spaces and slippages between universalized Western metaphors and metonyms and their colonial and orientalist significance. These readings, figurings, and slippages provide a supplementary framing of Cixous's utopian model of intersubjective exchange, her representation of the relation between materiality and textuality, and her universalization of the singular transcendental subject.
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  • An Examination of Irigaray's Commitment to Transcendental Phenomenology in The Forgetting of Air and The Way of Love.Anne Van Leeuwen - 2013 - Hypatia 28 (3):452-468.
    Although sexual difference is widely regarded as the concept that lies at the center of Luce Irigaray's thought, its meaning and significance is highly contested. This dissensus, however, attests to more than merely the existence of a recalcitrant conceptual ambiguity. That is, Irigaray's discussion of sexual difference remains fraught not because she leaves this concept undefined but because the centrality of sexual difference in fact marks a complex and unstable nexus of phenomena that shift throughout her work. Consequently, if Irigaray (...)
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  • Agency and Ontology within Intersectional Analysis: A Critical Realist Contribution.Sue Clegg - 2016 - Journal of Critical Realism 15 (5):494-510.
    The article analyses the historical roots of intersectional theory and argues that the ambiguities and elisions that mark intersectional analysis are a weakness not a strength. It makes an argument for why Archer's morphogenetic approach provides a more secure basis for analysing the overlapping oppressions that intersectional theory highlights. It avoids conflating experience with structural and cultural conditions and their elaboration, and provides an analytical framework for the development of explanatory accounts of how intersections between gender, race, class and other (...)
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  • (1 other version)Beyond Feminist Aesthetics: Feminist Literature and Social Change. By Rita Felski. Cambridge: Harvard University Press, 1989. [REVIEW]Jane Kneller - 1990 - Hypatia 5 (3):165-168.
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