Results for 'Jennifer Windt'

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Jennifer M. Windt
Johannes Gutenberg University Mainz
Jennifer Windt
Monash University
  1. Cartesian Epistemology Without Cartesian Dreams? Commentary on Jennifer Windt's Dreaming.Jonathan Jenkins Ichikawa - 2018 - Journal of Consciousness Studies 25 (5-6):30-43.
    Jennifer Windt’s Dreaming is an enormously rich and thorough book, developing illuminating connections between dreaming, the methodology of psychology, and various philosophical subfields. I’ll focus on two epistemological threads that run through the book. The first has to do with the status of certain assumptions about dreams. Windt argues that the assumptions that dreams involve experiences, and that dream reports are reliable — are methodologically necessary default assumptions, akin to Wittgensteinian hinge propositions. I’ll suggest that Windt (...)
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  2. What Does It Mean to Have an Open MIND?Thomas Metzinger & Jennifer Windt - 2015 - Open MIND.
    We decided to use our editors’ introduction to briefly address a difficult, somewhat deeper, and in some ways more classical problem: that of what genuine open mindedness really is and how it can contribute to the Mind Sciences. The material in the collection speaks for itself. Here, and in contrast to the vast collection that is Open MIND, we want to be concise. We want to point to the broader context of a particular way of thinking about the mind. And (...)
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  3. Lay Denial of Knowledge for Justified True Beliefs.Jennifer Nagel, Valerie San Juan & Raymond A. Mar - 2013 - Cognition 129 (3):652-661.
    Intuitively, there is a difference between knowledge and mere belief. Contemporary philosophical work on the nature of this difference has focused on scenarios known as “Gettier cases.” Designed as counterexamples to the classical theory that knowledge is justified true belief, these cases feature agents who arrive at true beliefs in ways which seem reasonable or justified, while nevertheless seeming to lack knowledge. Prior empirical investigation of these cases has raised questions about whether lay people generally share philosophers’ intuitions about these (...)
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  4. Intuitions and Experiments: A Defense of the Case Method in Epistemology.Jennifer Nagel - 2012 - Philosophy and Phenomenological Research 85 (3):495-527.
    Many epistemologists use intuitive responses to particular cases as evidence for their theories. Recently, experimental philosophers have challenged the evidential value of intuitions, suggesting that our responses to particular cases are unstable, inconsistent with the responses of the untrained, and swayed by factors such as ethnicity and gender. This paper presents evidence that neither gender nor ethnicity influence epistemic intuitions, and that the standard responses to Gettier cases and the like are widely shared. It argues that epistemic intuitions are produced (...)
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  5. Knowledge as a Mental State.Jennifer Nagel - 2013 - Oxford Studies in Epistemology 4:275-310.
    In the philosophical literature on mental states, the paradigmatic examples of mental states are beliefs, desires, intentions, and phenomenal states such as being in pain. The corresponding list in the psychological literature on mental state attribution includes one further member: the state of knowledge. This article examines the reasons why developmental, comparative and social psychologists have classified knowledge as a mental state, while most recent philosophers--with the notable exception of Timothy Williamson-- have not. The disagreement is traced back to a (...)
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  6. Re-Thinking Intersectionality.Jennifer C. Nash - 2008 - Feminist Review 89 (1):1-15.
    Intersectionality has become the primary analytic tool that feminist and anti-racist scholars deploy for theorizing identity and oppression. This paper exposes and critically interrogates the assumptions underpinning intersectionality by focusing on four tensions within intersectionality scholarship: the lack of a defined intersectional methodology; the use of black women as quintessential intersectional subjects; the vague definition of intersectionality; and the empirical validity of intersectionality. Ultimately, my project does not seek to undermine intersectionality; instead, I encourage both feminist and anti-racist scholars to (...)
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  7. Knowledge Ascriptions and the Psychological Consequences of Changing Stakes.Jennifer Nagel - 2008 - Australasian Journal of Philosophy 86 (2):279-294.
    Why do our intuitive knowledge ascriptions shift when a subject's practical interests are mentioned? Many efforts to answer this question have focused on empirical linguistic evidence for context sensitivity in knowledge claims, but the empirical psychology of belief formation and attribution also merits attention. The present paper examines a major psychological factor (called ?need-for-closure?) relevant to ascriptions involving practical interests. Need-for-closure plays an important role in determining whether one has a settled belief; it also influences the accuracy of one's cognition. (...)
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  8. Epistemic Anxiety and Adaptive Invariantism.Jennifer Nagel - 2010 - Philosophical Perspectives 24 (1):407-435.
    Do we apply higher epistemic standards to subjects with high stakes? This paper argues that we expect different outward behavior from high-stakes subjects—for example, we expect them to collect more evidence than their low-stakes counterparts—but not because of any change in epistemic standards. Rather, we naturally expect subjects in any condition to think in a roughly adaptive manner, balancing the expected costs of additional evidence collection against the expected value of gains in accuracy. The paper reviews a body of empirical (...)
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  9. Armchair-Friendly Experimental Philosophy.Jennifer Nagel & Kaija Mortensen - 2016 - In Justin Sytsma & Wesley Buckwalter (eds.), A Companion to Experimental Philosophy. Malden, MA, USA: Wiley-Blackwell. pp. 53-70.
    Once symbolized by a burning armchair, experimental philosophy has in recent years shifted away from its original hostility to traditional methods. Starting with a brief historical review of the experimentalist challenge to traditional philosophical practice, this chapter looks at research undercutting that challenge, and at ways in which experimental work has evolved to complement and strengthen traditional approaches to philosophical questions.
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  10. Epistemic Intuitions.Jennifer Nagel - 2007 - Philosophy Compass 2 (6):792–819.
    We naturally evaluate the beliefs of others, sometimes by deliberate calculation, and sometimes in a more immediate fashion. Epistemic intuitions are immediate assessments arising when someone’s condition appears to fall on one side or the other of some significant divide in epistemology. After giving a rough sketch of several major features of epistemic intuitions, this article reviews the history of the current philosophical debate about them and describes the major positions in that debate. Linguists and psychologists also study epistemic assessments; (...)
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  11. Are Linguists Better Subjects?Jennifer Culbertson & Steven Gross - 2009 - British Journal for the Philosophy of Science 60 (4):721-736.
    Who are the best subjects for judgment tasks intended to test grammatical hypotheses? Michael Devitt ( [2006a] , [2006b] ) argues, on the basis of a hypothesis concerning the psychology of such judgments, that linguists themselves are. We present empirical evidence suggesting that the relevant divide is not between linguists and non-linguists, but between subjects with and without minimally sufficient task-specific knowledge. In particular, we show that subjects with at least some minimal exposure to or knowledge of such tasks tend (...)
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  12. The Psychological Basis of the Harman-Vogel Paradox.Jennifer Nagel - 2011 - Philosophers' Imprint 11:1-28.
    Harman’s lottery paradox, generalized by Vogel to a number of other cases, involves a curious pattern of intuitive knowledge ascriptions: certain propositions seem easier to know than various higher-probability propositions that are recognized to follow from them. For example, it seems easier to judge that someone knows his car is now on Avenue A, where he parked it an hour ago, than to judge that he knows that it is not the case that his car has been stolen and driven (...)
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  13. Fundamentality And Modal Freedom.Jennifer Wang - 2016 - Philosophical Perspectives 30 (1):397-418.
    A fundamental entity is an entity that is ‘ontologically independent’; it does not depend on anything else for its existence or essence. It seems to follow that a fundamental entity is ‘modally free’ in some sense. This assumption, that fundamentality entails modal freedom (or ‘FEMF’ as I shall label the thesis), is used in the service of other arguments in metaphysics. But as I will argue, the road from fundamentality to modal freedom is not so straightforward. The defender of FEMF (...)
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  14. Defending the Evidential Value of Epistemic Intuitions: A Reply to Stich.Jennifer Nagel - 2013 - Philosophy and Phenomenological Research 86 (1):179-199.
    Do epistemic intuitions tell us anything about knowledge? Stich has argued that we respond to cases according to our contingent cultural programming, and not in a manner that tends to reveal anything significant about knowledge itself. I’ve argued that a cross-culturally universal capacity for mindreading produces the intuitive sense that the subject of a case has or lacks knowledge. This paper responds to Stich’s charge that mindreading is cross-culturally varied in a way that will strip epistemic intuitions of their evidential (...)
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  15. Revisited Linguistic Intuitions.Jennifer Culbertson & Steven Gross - 2011 - British Journal for the Philosophy of Science 62 (3):639 - 656.
    Michael Devitt ([2006a], [2006b]) argues that, insofar as linguists possess better theories about language than non-linguists, their linguistic intuitions are more reliable. (Culbertson and Gross [2009]) presented empirical evidence contrary to this claim. Devitt ([2010]) replies that, in part because we overemphasize the distinction between acceptability and grammaticality, we misunderstand linguists' claims, fall into inconsistency, and fail to see how our empirical results can be squared with his position. We reply in this note. Inter alia we argue that Devitt's focus (...)
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  16. Factive and Nonfactive Mental State Attribution.Jennifer Nagel - 2017 - Mind and Language 32 (5):525-544.
    Factive mental states, such as knowing or being aware, can only link an agent to the truth; by contrast, nonfactive states, such as believing or thinking, can link an agent to either truths or falsehoods. Researchers of mental state attribution often draw a sharp line between the capacity to attribute accurate states of mind and the capacity to attribute inaccurate or “reality-incongruent” states of mind, such as false belief. This article argues that the contrast that really matters for mental state (...)
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  17. Hornsby on the Phenomenology of Speech.Jennifer Hornsby & Jason Stanley - 2005 - Aristotelian Society Supplementary Volume 79 (1):131–145.
    The central claim is that the semantic knowledge exercised by people when they speak is practical knowledge. The relevant idea of practical knowledge is explicated, applied to the case of speaking, and connected with an idea of agents’ knowledge. Some defence of the claim is provided.
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  18. Mindreading in Gettier Cases and Skeptical Pressure Cases.Jennifer Nagel - 2012 - In Jessica Brown & Mikkel Gerken (eds.), Knowledge Ascriptions. Oxford University Press.
    To what extent should we trust our natural instincts about knowledge? The question has special urgency for epistemologists who want to draw evidential support for their theories from certain intuitive epistemic assessments while discounting others as misleading. This paper focuses on the viability of endorsing the legitimacy of Gettier intuitions while resisting the intuitive pull of skepticism – a combination of moves that most mainstream epistemologists find appealing. Awkwardly enough, the “good” Gettier intuitions and the “bad” skeptical intuitions seem to (...)
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  19. Authentic Gettier Cases: A Reply to Starmans and Friedman.Jennifer Nagel, Valerie San Juan & Raymond Mar - 2013 - Cognition 129 (3):666-669.
    Do laypeople and philosophers differ in their attributions of knowledge? Starmans and Friedman maintain that laypeople differ from philosophers in taking ‘authentic evidence’ Gettier cases to be cases of knowledge. Their reply helpfully clarifies the distinction between ‘authentic evidence’ and ‘apparent evidence’. Using their sharpened presentation of this distinction, we contend that the argument of our original paper still stands.
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  20.  36
    The Experience Machine and the Experience Requirement.Jennifer Hawkins - 2016 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. New York, NY, USA: Routledge. pp. 355-365.
    In this article I explore various facets of Nozick’s famous thought experiment involving the experience machine. Nozick’s original target is hedonism—the view that the only intrinsic prudential value is pleasure. But the argument, if successful, undermines any experientialist theory, i.e. any theory that limits intrinsic prudential value to mental states. I first highlight problems arising from the way Nozick sets up the thought experiment. He asks us to imagine choosing whether or not to enter the machine and uses our choice (...)
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  21. Epistemic Territory.Jennifer Nagel - forthcoming - Proceedings and Addresses of the American Philosophical Association.
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  22. Gendler on Alief. [REVIEW]Jennifer Nagel - 2012 - Analysis 72 (4):774-788.
    Contribution to a book symposium on Tamar Gendler's Intuition, Imagination, and Philosophical Methodology.
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  23.  75
    Well-Being, Time, and Dementia.Jennifer Hawkins - 2014 - Ethics 124 (3):507-542.
    Philosophers concerned with what would be good for a person sometimes consider a person’s past desires. Indeed, some theorists have argued by appeal to past desires that it is in the best interests of certain dementia patients to die. I reject this conclusion. I consider three different ways one might appeal to a person’s past desires in arguing for conclusions about the good of such patients, finding flaws with each. Of the views I reject, the most interesting one is the (...)
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  24. Dogwhistles, Political Manipulation, and Philosophy of Language.Jennifer Saul - manuscript
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  25. Intuition, Reflection, and the Command of Knowledge.Jennifer Nagel - 2014 - Aristotelian Society Supplementary Volume 88 (1):219-241.
    Action is not always guided by conscious deliberation; in many circumstances, we act intuitively rather than reflectively. Tamar Gendler (2014) contends that because intuitively guided action can lead us away from our reflective commitments, it limits the power of knowledge to guide action. While I agree that intuition can diverge from reflection, I argue that this divergence does not constitute a restriction on the power of knowledge. After explaining my view of the contrast between intuitive and reflective thinking, this paper (...)
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  26. Beauty.Jennifer A. McMahon - 2019 - Oxford Bibliographies Online: Philosophy.
    This is an 18,500 word bibliography of philosophical scholarship on Beauty which was published online in the Oxford Bibliographies Online. The entry includes an Introduction of 800 words, 21 x 400-word sub-themes and 168 annotated references. INTRODUCTION Philosophical interest in beauty began with the earliest recorded philosophers. Beauty was deemed to be an essential ingredient in a good life and so what it was, where it was to be found and how it was to be included in a life were (...)
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  27. Desiring the Bad Under the Guise of the Good.Jennifer Hawkins - 2008 - Philosophical Quarterly 58 (231):244–264.
    Desire is commonly spoken of as a state in which the desired object seems good, which apparently ascribes an evaluative element to desire. I offer a new defence of this old idea. As traditionally conceived, this view faces serious objections related to its way of characterizing desire's evaluative content. I develop an alternative conception of evaluative mental content which is plausible in its own right, allows the evaluative desire theorist to avoid the standard objections, and sheds interesting new light on (...)
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  28. Sensitive Knowledge: Locke on Sensation and Skepticism.Jennifer Nagel - 2016 - In Matthew Stuart (ed.), Blackwell Companion to Locke. Malden, MA, USA: Wiley Blackwell. pp. 313-333.
    In the Essay Concerning Human Understanding, Locke insists that all knowledge consists in perception of the agreement or disagreement of ideas. However, he also insists that knowledge extends to outer reality, claiming that perception yields ‘sensitive knowledge’ of the existence of outer objects. Some scholars have argued that Locke did not really mean to restrict knowledge to perceptions of relations within the realm of ideas; others have argued that sensitive knowledge is not strictly speaking a form of knowledge for Locke. (...)
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  29. Animal Geographies.Jennifer Wolch, Chris Wilbert & Jody Emel - 2002 - Society and Animals 10 (4):407-412.
    Geography, as a discipline, has provided significant leadership in explicating the history and cultural construction of human and nonhuman animal relations, as well as their gendered and racialized character and their economic embeddedness. This work must continue. There are wide areas of barely touched terrain in comparative cultural analyses, economies of animal bodies, and the geographical history of human-animal relations that need articulation and examination. The struggles between groups to create their “places,” livelihoods, and future visions also will be struggles (...)
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  30.  38
    Well-Being, The Self, and Radical Change.Jennifer Hawkins - 2019 - In Oxford Studies in Normative Ethics, Vol 9. Oxford, UK: pp. 251-270.
    This chapter explores radical personal change and its relationship to well-being, welfare, or prudential value. Many theorists of welfare are committed to what is here called the future-based reasons view (FBR), which holds (1) that the best prudential choice in a situation is determined by which possible future has the greatest net welfare value for the subject and (2) what determines facts about future welfare are facts about the subject and the world at that future time. Although some cases of (...)
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  31. The Reliability of Epistemic Intuitions.Kenneth Boyd & Jennifer Nagel - 2014 - In Edouard Machery & O'Neill Elizabeth (eds.), Current Controversies in Experimental Philosophy. Routledge. pp. 109-127.
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  32. Motivating Williamson's Model Gettier Cases.Jennifer Nagel - 2013 - Inquiry: An Interdisciplinary Journal of Philosophy 56 (1):54-62.
    Williamson has a strikingly economical way of showing how justified true belief can fail to constitute knowledge: he models a class of Gettier cases by means of two simple constraints. His constraints can be shown to rely on some unstated assumptions about the relationship between reality and appearance. These assumptions are epistemologically non-trivial but can be defended as plausible idealizations of our actual predicament, in part because they align well with empirical work on the metacognitive dimension of experience.
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  33. The Social Value of Reasoning in Epistemic Justification.Jennifer Nagel - 2015 - Episteme 12 (2):297-308.
    When and why does it matter whether we can give an explicit justification for what we believe? This paper examines these questions in the light of recent empirical work on the social functions served by our capacity to reason, in particular, Mercier and Sperber’s argumentative theory of reasoning.
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  34. Knowledge and Reliability.Jennifer Nagel - 2016 - In Hilary Kornblith & Brian McLaughlin (eds.), Alvin Goldman and his Critics. Oxford: Blackwell. pp. 237-256.
    Internalists have criticised reliabilism for overlooking the importance of the subject's point of view in the generation of knowledge. This paper argues that there is a troubling ambiguity in the intuitive examples that internalists have used to make their case, and on either way of resolving this ambiguity, reliabilism is untouched. However, the argument used to defend reliabilism against the internalist cases could also be used to defend a more radical form of externalism in epistemology.
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  35. The Epistemology of Disagreement: New Essays.David Christensen & Jennifer Lackey (eds.) - 2013 - Oxford University Press.
    This is a collective study of the epistemic significance of disagreement: twelve contributors explore rival responses to the problems that it raises for philosophy. They develop our understanding of epistemic phenomena that are central to any thoughtful engagement with others' beliefs.
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  36. Well-Being, Autonomy, and the Horizon Problem.Jennifer S. Hawkins - 2008 - Utilitas 20 (2):143-168.
    Desire satisfaction theorists and attitudinal-happiness theorists of well-being are committed to correcting the psychological attitudes upon which their theories are built. However, it is not often recognized that some of the attitudes in need of correction are evaluative attitudes. Moreover, it is hard to know how to correct for poor evaluative attitudes in ways that respect the traditional commitment to the authority of the individual subject's evaluative perspective. L. W. Sumner has proposed an autonomy-as-authenticity requirement to perform this task, but (...)
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  37. Kant and Moral Motivation: The Value of Free Rational Willing.Jennifer K. Uleman - 2016 - In Iakovos Vasiliou (ed.), Moral Motivation (Oxford Philosophical Concepts). New York: Oxford University Press. pp. 202-226.
    Kant is the philosophical tradition's arch-anti-consequentialist – if anyone insists that intentions alone make an action what it is, it is Kant. This chapter takes up Kant's account of the relation between intention and action, aiming both to lay it out and to understand why it might appeal. The chapter first maps out the motivational architecture that Kant attributes to us. We have wills that are organized to action by two parallel and sometimes competing motivational systems. One determines us by (...)
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  38.  36
    Well-Being: What Matters Beyond the Mental?Jennifer Hawkins - 2015 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Vol 4. Oxford, UK: pp. 210-235.
    Most philosophers these days assume that more matters for well-being than simply mental states. However, there is an important distinction that is routinely overlooked. When it is said that more matters than mental states, this could mean either that certain mind-independent events count when it comes to assessing the prudential value of a life (the mind-independent events thesis or MIE), or it could mean that it is prudentially important for individuals to have the right kind of epistemic relation to life (...)
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  39. The Psychological Context of Contextualism.Jennifer Nagel & Julia Jael Smith - 2017 - In Jonathan J. Ichikawa (ed.), The Routledge Handbook of Epistemic Contextualism. Routledge.
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  40. The Subjective Intuition.Jennifer S. Hawkins - 2010 - Philosophical Studies 148 (1):61 - 68.
    Theories of well-being are typically divided into subjective and objective. Subjective theories are those which make facts about a person’s welfare depend on facts about her actual or hypothetical mental states. I am interested in what motivates this approach to the theory of welfare. The contemporary view is that subjectivism is devoted to honoring the evaluative perspective of the individual, but this is both a misleading account of the motivations behind subjectivism, and a vision that dooms subjective theories to failure. (...)
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  41. Grit.Sarah Paul & Jennifer Morton - 2018 - Ethics 129 (2):175-203.
    Many of our most important goals require months or even years of effort to achieve, and some never get achieved at all. As social psychologists have lately emphasized, success in pursuing such goals requires the capacity for perseverance, or "grit." Philosophers have had little to say about grit, however, insofar as it differs from more familiar notions of willpower or continence. This leaves us ill-equipped to assess the social and moral implications of promoting grit. We propose that grit has an (...)
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  42. No King and No Torture: Kant on Suicide and Law.Jennifer Uleman - 2016 - Kantian Review 21 (1):77-100.
    Kant’s most canonical argument against suicide, the universal law argument, is widely dismissed. This paper attempts to save it, showing that a suicide maxim, universalized, undermines all bases for practical law, resisting both the non-negotiable value of free rational willing and the ordinary array of sensuous commitments that inform prudential incentives. Suicide therefore undermines moral law governed community as a whole, threatening ‘savage disorder’. In pursuing this argument, I propose a non-teleological and non-theoretical nature – a ‘practical nature’ or moral (...)
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  43. Believing in Others.Sarah K. Paul & Jennifer M. Morton - 2018 - Philosophical Topics 46 (1):75-95.
    Suppose some person 'A' sets out to accomplish a difficult, long-term goal such as writing a passable Ph.D. thesis. What should you believe about whether A will succeed? The default answer is that you should believe whatever the total accessible evidence concerning A's abilities, circumstances, capacity for self-discipline, and so forth supports. But could it be that what you should believe depends in part on the relationship you have with A? We argue that it does, in the case where A (...)
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  44. Varieties of Consciousness Under Oppression: False Consciousness, Bad Faith, Double Consciousness, and Se Faire Objet.Jennifer McWeeny - 2016 - In S. West Gurley & Geoff Pfeifer (eds.), Phenomenology and the Political. Palgrave MacMillan. pp. 149-63.
    What it would mean for phenomenology to move in an ontological direction that would render its relevance to contemporary political movement less ambiguous while at the same time retaining those aspects of its method that are epistemologically and politically advantageous? The present study crafts the beginnings of a response to this question by examining four configurations of consciousness that seem to be respectively tied to certain oppressive contexts and certain kinds of oppressed bodies: 1. false consciousness, 2. bad faith, 3. (...)
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  45. The Phenomenological Function of Humor.Jennifer Marra - 2016 - Idealistic Studies.
    In this paper, I seek to explore the increasing popular claim that the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Ernst Cassirer’s philosophy of symbolic forms and utilizing insights from various philosophical and scientific perspectives on the nature and origins of humor, I argue that the function of humor is to reveal faulty belief or error in (...)
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  46. Aesthetics and Film. By Katherine Thomson‐Jones. [REVIEW]Jennifer A. Mcmahon - 2012 - Philosophical Quarterly 62 (249):865-867.
    Each chapter covers one topic and largely consists of brief summaries of arguments for and against various themes. The topic of the first chapter is whether and on what basis a film can be considered art. Photography is used as an analogy. The arguments range from considering the mechanical form of cinema as an obstacle to arthood to arguments considering cinema’s mechanical nature as essential to its arthood; the former by those who ground art in human agency, the latter by (...)
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  47. Parents of Adults with Diminished Self-Governance.Jennifer Desante, David Degrazia & Marion Danis - 2016 - Cambridge Quarterly of Healthcare Ethics 25 (1):93-107.
    Most theories of parenthood assume, at least implicitly, that a child will grow up to be an independent, autonomous adult. However, some children with cognitive limitations or psychiatric illness are unable to do so. For this reason, these accounts do not accommodate the circumstances and responsibilities of parents of such adult children. Our article attempts to correct this deficiency. In particular, we describe some of the common characteristics and experiences of this population of parents and children, examine the unique aspects (...)
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  48. Mary Shepherd and the Causal Relation (2003).McRobert Jennifer - manuscript
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  49. Good Looking.Jennifer Matey - 2016 - Philosophical Issues 26 (1):297-313.
    Studies show that people we judge to have good character we also evaluate to be more attractive. I argue that in these cases, evaluative perceptual experiences represent morally admirable people as having positive (often intrinsic) value. Learning about a person's positive moral attributes often leads us to feel positive esteem for them. These feelings of positive esteem can come to partly constitute perceptual experiences. Such perceptual experiences evaluate the subject in an aesthetic way and seem to attribute aesthetic qualities like (...)
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  50. Origins of Otherness: Nonconceptual Ethical Encounters in Beauvoir and Levinas.Jennifer McWeeny - 2009-2010 - Simone de Beauvoir Studies 26:5-17.
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