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Dehumanization has facilitated the worst atrocities in humanity’s historical record and continues to facilitate some of the gravest cruelties in the world today. While there is substantial work on dehumanization within philosophical and scientific disciplines, there remains an incongruence within the theoretical conceptualizations of dehumanization leading to the neglect or denial of the dehumanization of women. Some contend that dehumanization most characteristically occurs between racial or ethnic groups, but dehumanization may be a more general and deeply embedded aspect of human nature, more robust and perilous in its potential to victimize any member of a distinct group, even where group memberships might otherwise overlap with one another in more affiliative ways. As our social environments are evolving in lockstep with our communication technologies, the recognition of and response to the dehumanization of women remains inadequate and morally inexcusable.

Martha Minow’s concept of dilemmas of difference, widely influential in feminist philosophy of law, exposes how hidden patriarchal norms are reified in legal institutions and harmfully categorize oppressed groups. Though Minow primarily focuses on how such dilemmas impact interpersonal relationships, I argue that her work can be applied to the relationship between nonhuman animals, human beings, and our legal institutions. Just as certain patriarchal norms establish categories that mask the true roots of difference and thus make it more difficult for non-dominant groups to obtain justice, so too do implicit anthropocentric norms mark out nonhuman animals as different from human beings and similarly disadvantage them in the eyes of the law. As such, I utilize the conceptual frameworks of ecofeminist philosophy to expose the presently concealed anthropocentrism that undermines just legal standing for nonhuman animals. In doing so, I make a strong claim for reforming our legal institutions in order to resolve the unique dilemma of difference which nonhuman animals face.

This study's objective investigates the viewpoints held by Black women in two urban areas of Minnesota about the social upheaval that followed the murder of George Floyd in 2020 for using a counterfeit $20 bill. In the last decade, police killings of innocent Black people in the United States have received more attention, and Floyd's death is only one example of this phenomenon. In the U.S., the likelihood of a police officer taking the life of a Black man is higher than that of a White man. Between 2013-2019 there have been 1,641 fatal shootings of defenseless Black men by police officers. Video of Floyd's murder and the demonstrations that followed was extensively disseminated by many news organizations and other media sites (Ladyzhinskaya, 2021). It has been demonstrated that widespread coverage of killings on social media is also easy to access and harms the psychological well-being of the Black community. This is especially true when viewed in the context of the historical framework of institutional and cultural racism and discrimination in the U.S. This research ascertains the extent to which several Black women residing in the metroplex of Minneapolis and Saint Paul, Minnesota, were prompted to respond and act as a direct result of Floyd's death due to police misconduct. All the participants were selected based on their well known presence in the Black community. Each spoke intimately about their personal and communal experiences, which have shaped their activism and commitment to social justice. Based on these participants' narratives, recommendations are provided for professional practices which will provide invaluable information to regulatory systems, such as policing and the judicial system.

The Socratic Method has been the choice way to do philosophy for as long as philosophy has existed as a discipline. This method is aggressive and hierarchical, two traits that due to the semantics of engendered language alienate and exclude women. This alienation happens inevitably when the choice is presented to play the “game” that is the argumentative discipline of philosophy or not. When women chose to play the game, they are alienated from themselves. Philosophy is a highly universal and analytical discipline, that often does not allow for first-person narrative or philosophy done through the body, which is something that empowers most women. This means that women must do work they may not value, and in a Marxist sense are alienated from the product of their labor. If women do not play “the game” they are often excluded from the discipline through a lack of interaction with others and diminished opportunities due to the nature of their work. I proffer that this can be solved by changing how we define philosophy and philosophical success within the discipline.

Amb la seva "raó poètica", María Zambrano va aconseguir trobar, a mesura que buscava, un mètode possible del descobriment de l’ésser enfront de si mateix, a partir d’un pensament que permet la màxima amplitud, des de la mínima violència. Ontologia adequada, que per ser-ho s’ofereix com a model teòric possible no sols a l’estat fragmentari de les humanitats, sinó, per això mateix, a la teoria feminista., With her "poetic reason", María Zambrano managed to find, in the process of searching, a possible method of self-discovery, of the self facing itself, based on a form of thought that allows for the maximum possible amplitude, with the minimum possible violence. Zambrano’s ontology is suitable as a possible theoretical model to explore the fragmented state of both the Humanities in general and feminist theory., Con su "razón poética", María Zambrano logró hallar, a medida que buscaba, un método posible del descubrimiento del ser ante sí mismo, a partir de un pensamiento que permite la máxima amplitud, desde la mínima violencia. Ontología adecuada, que por serlo se ofrece como modelo teórico posible no solo al estado fragmentario de las Humanidades, sino, y por ello mismo, a la teoría feminista.

Gender oppression is sustained in part through enforcement of and compliance with gender norms. Understanding how they work is therefore salient to the goal of gender liberation.According to the category-based view, which is common in analytic feminist philosophy, gender norms are assigned to individuals based on their assigned gender category, such as woman or man. I argue that this is insufficient, because it ignores the experiences of those who are marginalized or excluded from those categories. On a category-based view, individual responsiveness to gender norms will track gender category assignment; only individuals assigned the category woman will be responsive to and evaluated under feminine norms, and so forth. However, many trans and GNC people experience themselves as responsive to norms that were not assigned to them. For example, a person who hasn't been assigned the category woman may nevertheless feel that they ought to follow feminine norms. This cross-category norm responsiveness has considerable power over choice and behavior; but a category-based view does not explain this it. Moreover, many marginalized people are actively excluded from dominant, white-centric, cisnormative gender categories. However, the norms associated with these categories are nevertheless enforced on marginalized in particularly brutal ways, in part because they are not afforded full gender category membership. In neither of these cases does the category-based view in fact capture the way gender norms are enforced or experienced as normative. I argue that gender norms primarily operate by attaching to traits. Traits are descriptive features of individuals or groups, which are coded as masculine or feminine in a context. Dominant social contexts mandate the coherence of a set of traits; if some individual or group exemplifies a feminine-coded trait, they are thereby expected to exemplify the rest of the set. However, individuals who are disposed to express a trait which does no

In this chapter, Jane Addams’ thoughts and actions on why ethics matter in a democratic society meet with thoughts and ideas central to critical disability studies, feminism, and feminist pragmatism. Actions as an expression of ethics correspond with critical disability activism’s clarion call “nothing about us without us,” through which disabled people have attempted to gain agency and just representation for decades. The author of this chapter argues that chronically ill and disabled women have been under-theorized, and barely represented and analyzed in most feminist schools of thought. In fact, feminist philosophers, and academics in general, have been reluctant to address the injustices inflicted on ill and disabled women, rendering them more vulnerable and exposed to arbitrarily worded social policy and ensuing unintended negative consequences. This article offers several entry points from which to view social injustices inflicted on ill and disabled women. It opens debate about Addams’ concepts of ethics expressed through Action, Democracy, Social Policy and Reciprocity, and Activism, and their interest for today’s critical disability scholars and other social scientists, practitioners, and activists. Addams considered compassionate action-taking based on sympathetic knowledge as an expression of applied ethics. This chapter argues in favor of collaborative knowledge production as a viable, reciprocal way out of a morally objectionable morass that leaves ill and disabled women to fend for themselves in an unsympathetic world experiencing continual public-health crises.

In philosophy, our goal is to ultimately discover what it is to be human. How do we exist in our world, and how should we exist? Throughout history, philosophers have been attempting to answer these questions in any way possible. Well, almost. Unfortunately, marginalized voices -- such as those with disabilities -- have been excluded from the conversation in a way that minimizes and undermines any answers provided. Philosophers such as Descartes make the argument that human existence is purely in the mind, and that we can separate ourselves from our bodies; many disabled philosophers would disagree. Disability studies finds that our body has just as much of an influence on our cognition as our brain (sometimes even more so); to separate ourselves from our bodies would be to fundamentally change our existence. We would not exist in the same capacity. But, because disabled voices have been excluded from philosophical literature and discussions, the canon currently has no choice but to follow the Socratic, Platonic, Aristotelian, and Cartesian ways of thinking: our bodies are mere instruments for our being and morality. In my thesis, I examine the ways in which ableism have influenced our philosophical thinking and how we as philosophers can attempt to include disabled voices in philosophy going forward.

Philosophers have long theorised that we use our words not just to communicate ideas, but also to perform everyday actions known as ‘speech acts’. More recently, feminist philosophers have argued that speakers, particularly individuals from marginalised groups, might be systematically and unjustly prevented from performing certain speech acts. This idea has sparked a wealth of work in feminist philosophy of language, commonly referred to as the ‘silencing’ literature. Because the term ‘silencing’ is broad, and other terms are theoretically laden, I suggest we label the phenomenon ‘pragmatic silencing’. The question of how we should conceive of this nuanced form of silencing is not yet settled. My goal is to contribute to this enquiry. Specifically, I explore two questions. First, what do we want to achieve with a concept like pragmatic silencing? That is, what are the political and social aims for implementing such a concept? Second, given these aims, how should the concept be constructed, and which (if any) theoretical tools are most apt for the job? In answering these questions, I sketch how the notion of pragmatic silencing has the potential to radically challenge existing mainstream paradigms around ideas of language use and its value, paradigms that are often socially and politically detrimental to marginalised speakers. I then argue that, to realise this potential, we should not articulate pragmatic silencing through an intentionalist lens. Instead, I advocate for an amended conventionalist framework: our understanding of pragmatic silencing should account for the central role of social norms in constraining and enabling speech acts.

Bu araştırma kişisel koruyucu donanım tasarımlarının kadınların iş hayatındaki yerini, önemini karşılaşılan sorunları ve çözüm önerilerini ortaya koymayı amaçlamıştır. Nitel araştırma yöntemleri temelinde ele alan bu araştırma durum çalışması modeli ile desenlenmiştir. Durum çalışması deseni olarak bütüncül çoklu durum deseni seçilmiştir. Araştırma kapsamında Covid-19 sebebi ile görüşmeler Google Form uygulamasından açık uçlu sorularla yapılmıştır. Araştırmada sadece kadın çalışanlarla görüşülmüştür. Kadın çalışanların meslek grupları; sağlık çalışanları, mühendis-tasarımcı-kalite uzmanı, mimarla ile sınırlanmıştır. Araştırmaya katılan kadın çalışanların yaş aralığı 24 - 61'dir. Toplam katılımcı sayısı 23'tür. Katılımlardan 4 kişi İtalya'da yaşamaktadır. Araştırmaya eklenen İtalyan katılımcılarım sebebi; Covid-19 sürecinde İtalya'nın yüksek kayıplar yaşaması, basına en çok İtalyan doktor ve hemşirelerin yansımadır. Araştırmaya katılan 23 kişide 22 katılımcının, cevaplarının çalışmanın araştırma soruları ve hipotezlerini yanıtlamaya yeterli veri sağlandığı görülmüştür. Araştırmaya boyunca "Kişisel koruyucu donanımla ilgili ulusal ve uluslararası yasa, yönetmelik ve ilkeler nelerdir?", "Kişisel koruyucu donanımların üretim ve kullanımında karşılaşılan tasarımsal ve ergonomik sorunlar nelerdir?", "Kadınlara yönelik kişisel koruyucu donanımlarda karşılaşılan tasarımsal ve ergonomik sorunlar ve çözüm önerileri nelerdir?" sorularına cevaplar aranmıştır., This study aims to exhibit the role and significance of personal protective equipment for women in the workplace, challenges, and solution proposals. This study, which examines qualitative research methods, was figured with a case study model. Holistic multiple case study model was chosen as the case study model. Interviews within the scope of the research were conducted via Google Form with open-ended questions, due to Covid-19. Only women workers were interviewed. Occupational groups of women workers were limited to health workers, engineers-designers-quality specialists, and architects. Women workers who participated in the study had an age range of 24-61. Total number of participants was 23. 4 participants live in Italy. Participants from Italy were included in the study due to the high casualty rates in Italy in the Covid-19 period, and Italian medical doctors' and nurses' media presence. It was observed that the responses of 22 out of 23 participants provided sufficient data to address the questions and hypotheses of the study. Answers to the following questions were explored throughout the study: "What are the national and international laws, regulations, and principles with regards to personal protective equipment", "What are the design and ergonomic problems in the manufacturing and use of personal protective equipment?", "What are the design and ergonomic problems for women-oriented personal protective equipment, and solution proposals?".

Primitivism is a philosophical attitude and artistic view based on the search for origins. It is linked to a simpler conception of life and has been used as a strategy to critique modernity through literature and art, as well as a means to subvert traditional and academicist paradigms in cultural production. Although most scholars have considered Primitivism as a problem of Western ideology, Erik Camayd-Freixas, Marianna Torgovnick, and Ben Etherington have shown that Primitivism is present in all cultures and that its strategies have been deployed to deal with racial, ecological, economic, artistic, and gender issues. My dissertation analyzes the ways in which Latin American poets Gabriela Mistral, Alfonsina Storni, and Juana de Ibarbourou employ Primitivism as a means of revolutionizing the traditional canon of women’s poetry. I make a comparison between the voices of women’s poetry of the nineteenth and first half of the twentieth centuries in the Southern Cone of South America. I examine literary work by Mercedes Marín del Solar, Josefina Pelliza de Sagasta, and Silvia Fernández to demonstrate that, in the nineteenth century, women writing poetry felt themselves forced to adhere to the rules of progress, modernity, positivism, and national ideology enforced by masculine rationality. Women writers had to negotiate with these dictates in order to have a presence in Latin American nineteenth-century literary discourse. They became great defenders of patriotic feelings, progress, technical and industrial advances, motherhood inspired by the model of the Virgin Mary, and idealized love, which were then considered important factors in a ‘civilized’ society. In contrast, women writers of the twentieth century changed this pattern using the strategies of Primitivism. Mistral, Storni, and Ibarbourou transform the paradigms of motherhood and idealized love, turning them into creative, corporeal, and sensual experiences. They prefer Nature to urban areas, imagining the nat

In this paper we develop a view about the disorientation attached to the process of falling out of love and explain its prudential and moral value. We start with a brief background on theories of love and situate our argument within the views concerned with the lovers’ identities. Namely, love changes who we are. In the context of our paper, we explain this common tenet in the philosophy of love as a change in the lovers’ self-concepts through a process of mutual shaping. This, however, is potentially dangerous for people involved in what we call ‘subsuming relationships’, who give up too much autonomy in the process of mutual shaping. We then move on to show how, through the relation between love and the self-concept, we can explain why the process of falling out of love with someone is so disorientating: when one is falling out of love, one loses an important point of reference for self-understanding. While this disorientating process is typically taken to be harmful to the person experiencing it, we will explain how it can also have moral and prudential value. By re-evaluating who we were in the relationship and who we are now, we can escape from oppressive practices in subsuming relationships. We finish by arguing that this gives us reason to be wary of seeking to re-orient ourselves -or others- too quickly after falling out of love., Ethics & Philosophy of Technology

In the paper I pose the question of how, on artistic, aesthetic, and philosophical levels, decoration and domestic handicrafts as subversive strategies enable the undermining and breakdown of class-based and patriarchal divisions into high and low, objective and subjective, public and private, masculine and feminine. I explore whether handicrafts, in accordance with feminist postulates, are transgressive, transformative, and inclusive. I link handicrafts with the feminist perspective, since, in the second half of the twentieth century, it was precisely the feminist movement that initiated significant changes in the social and cultural perception of women, femininity, and gender relations. Thus I apply this perspective in the first place to the analysis of selected works of contemporary art in which handicrafts is used not only as a means of artistic expression, but also as a subversive aesthetic strategy. I also demonstrate how the world of fashion transforms and aesthetizes handicrafts, whose presence in fashion makes it an area in which, in addition to imperatives and aesthetic values, social attitudes, ethical values, and world views are shaped. Finally, referring to the works of selected feminist authors (Mary Field Belenky, Mary Daly, Evelyn Fox-Keller, Donna Haraway), I show how these researchers have metaphorically interpreted handicrafts as specifically feminine ways of creating and developing knowledge.

In this thesis, I examine the similarities between the ideologies of the Restoration libertine and the present-day beta-male, the social and cultural forces that shape those ideologies, and the practices of flirtation and seduction shared by the libertine and beta-male. This thesis addresses the expansion of female agency and power in the mid-eighteenth century and twenty-first century, as well as how this expansion of power threatens the social, cultural, and economic privilege held by the Restoration libertine and beta-male respectively. In the eighteenth century, this expansion of power manifests in the emergence of the bourgeoisie class and the development of the Enlightenment salons. In the twenty-first century, this expansion of power manifests in growing public acknowledgment of the social, political, and economic rights of women and members of the LGBTQ+ community. Both the libertine and beta-male enact misogynistic tactics as means of retaliating against this perceived threat to their privilege. I discuss these tactics at length, comparing the similarities in misogynistic suppression enacted by the Restoration libertine as well as the beta-male. I conclude by asserting that the gender violence perpetrated by the beta-male community has existed long before the development of the “manosphere” – that this violence actually made its debut among the libertines of the Restoration period and persisted through the centuries.

The experiences of those with difficult to diagnose conditions, chronic illnesses, and disability lack intelligibility in an able-bodied world. Much of this originates in the disjuncture between first- and third- person experience as accounted for between patients and their doctors, caregivers, and the greater public. Utilizing the insights of feminist philosophy and disability studies, I will explore how these marginalized identities face consequences in the real world for their embodiment. I propose that the best methodology to examine the experiences of chronically ill, hard to diagnose, and disabled individuals’ experiences is through the phenomenological perspective. Through utilizing case studies, I will demonstrate the importance of first- to third- person encounters in medicine and receiving adequate treatment. By examining such experiences, as well as my own, through such a perspective, I argue we can work towards creating a more equitable world for the chronically ill, hard to diagnose, and disabled., 2020, Includes bibliography., Degree granted: Thesis (M.A.)--Florida Atlantic University, 2020., Collection: FAU Electronic Theses and Dissertations Collection

In this paper we develop a view about the disorientation attached to the process of falling out of love and explain its prudential and moral value. We start with a brief background on theories of love and situate our argument within the views concerned with the lovers’ identities. Namely, love changes who we are. In the context of our paper, we explain this common tenet in the philosophy of love as a change in the lovers’ self-concepts through a process of mutual shaping. This, however, is potentially dangerous for people involved in what we call ‘subsuming relationships’, who give up too much autonomy in the process of mutual shaping. We then move on to show how, through the relation between love and the self-concept, we can explain why the process of falling out of love with someone is so disorientating: when one is falling out of love, one loses an important point of reference for self-understanding. While this disorientating process is typically taken to be harmful to the person experiencing it, we will explain how it can also have moral and prudential value. By re-evaluating who we were in the relationship and who we are now, we can escape from oppressive practices in subsuming relationships. We finish by arguing that this gives us reason to be wary of seeking to re-orient ourselves -or others- too quickly after falling out of love.

This research focuses on women representation in lyric of Minang song titled “laki den hobi baburu” popularized by Elly Kasim. The assumption of this research is that the song’s lyric reconstructing Minang women based on patriarchy ideology, where women are marginalized because of having husband whose willing to hunt boars. Moreover, to analyze the phenomenon above this research used Sara Mills critical discourse analysis method which covers macro, micro and representation in the text. However, researcher only focus on micro level analysis. This is a qualitative research which data were acquired by focus group discussion and library research. This song was chosen since it is one of famous songs. The result shows that Minang women in the song were represented as a weak figure (wife) and a victim of husband’s hobby which is biased by culture and tradition. This result is revealed either by readers’ positioning to accept ideas that women have no power, or by positioning of subject-object. In the text, women became object of story while men became subject of story. Surrounding environment and hunting boar tradition legitimized more women’ condition. However, the author also showed his partisanship to Minang women, known by provocations written in song lyric. It is a paradox to marginalized Minang women position in the lyric because of tradition and culture of matrilineal.

This dissertation, located at the crossroads of Continental political philosophy, feminist theory, critical theory, intellectual history, and cultural studies, provides a critical cartography of contemporary new materialist thought in its various constellations and assemblages, while using diffractive theorizing to examine two Continental terror(ist) events. It is argued that such a critical cartography is not only a novel but also much needed undertaking, as we, more than almost two decades after the Habermas-Derrida dialogues on terror(ism), are in need of a Zeitgeist-adjusted conceptual framework, and, thus, a revitalization of philosophizing as such, that could lead to an analysis of the complex ontological, epistemological, and eco-ethico-political entangled aspects of global crises, and, specifically, terrorist events, the actual terror they produce, and the bio-/necropolitical repercussions they often engender. Using the new materialist methodologies of critical cartography and diffraction, this project’s first part explores what it means to “theorize from the ground up” in a feminist manner, while furthermore offering a situated critical cartography of new materialist thought. Within the contours of this Deleuzoguattarian mapping exercise, new materialist thought is shown to be grounded in foregoing materialist philosophies, transversal and trans(/)disciplinary, and, moreover, a revitalizing ever-evolving philosophical strand of thought with crisscrossing, transcontinental roots and a strong foundation in (post-)Foucauldian poststructuralist thought. Particular attention is paid to what in this project are called “critical” new materialisms, or those new materialist philosophies that take the necessity of critical power analyses seriously, and could be said to be “eco-ethico-political” in nature. This cartography is furthermore accompanied by a digital critical cartography that can be utilized for pedagogical means. The second and final part of this disserta

“Genocide” appears commonly in critical animal studies literature and sparsely in philosophy to describe human-caused violence against nonhuman beings. However, such uses of the term have rarely been informed by relevant work in genocide studies, nor otherwise formally substantiated. This thesis explores what is at stake when employing the term and proposes a model for appropriate application to nonhuman contexts. Claudia Card’s notion of genocide as social death allows for the consideration of nonhuman animals as victims of genocide. Social vitality is important to the lives of some nonhuman animals and its forcible diminishment results in social death for those nonhuman groups. Thus, instances of violence that inflict social death among nonhuman animals are genocide. By recognizing that nonhumans are, in fact, rendered victims of genocide through human violence against them, we challenge the anthropocentric bias that is fundamental to all genocidal perpetration.

The relationship between languages and philosophy is so strong that French philosopher Barbara Cassin speaks of 'philosophising in languages' (Cassin 2010). This paper aims to show how translation can be a means to help disseminate philosophical ideas. It might even be called a political tool, when circulating feminist philosophical thoughts is concerned. The article uses the latest English translation of Simone de Beauvoir's Le deuxième sexe to address the pitfalls philosophy presents translators with. It also aims to defend the Interpretive Theory of Translation as a translation strategy particularly relevant to philosophy. The novelty of the paper lies in the fact that the translation of feminist philosophy is largely underanalysed in the field of Translation Studies. Therefore, the article intend to bridge the gap between those disciplines, in order to enhance the reception of feminist philosophy.

This paper is a invitation to interaction designers across disciplines to rethink the shaping of interaction “intra-actively”. Whether in human-computer interaction design or interdisciplinary and interactive performance practices, we propose to shift the emphasis from interaction between things, towards the intra-active processes of differentiation by which such things are continually made and unmade. Expanding interaction design by engaging in processes intended to bring awareness to the value systems involved in the local production of “interaction” and “things that interact” offers an opportunity to treat these values, and likewise the designers (be it engineers or choreographers or composers), as objects themselves in the design process. In the traditions of feminist, new materialist, and process philosophy we weave a narrative of appropriated perspectives in order to dismantle hegemonic accounts of correlationism and representationalism in interaction design, while investigating the concepts of boundary objects, diffraction, and critical appropriation as potential approaches to intra-active design.

This thesis will discuss the notions of the “closet” and “secret” within Oscar Wilde’s, The Picture of Dorian Gray, as well as offer a clear and precise definition of queer theory to assist in elucidating many of the concepts being discussed. Close reading techniques will be utilized to further uncover the metaphoric, symbolic, and otherwise figurative importance of certain aspects of The Picture of Dorian Gray and supporting texts. Through Judith Butler’s conceptualization of sex and gender, as well as Jacques Derrida’s interpretation of the “secret”, this paper will explicate the intricacies of Wilde’s work and unveil queered aspects in The Picture of Dorian Gray.

This paper explores the ethical appropriateness and significance of Timothy Treadwell’s life among the bears and foxes of Alaska’s Katmai National Park and Preserve. In an attempt to reveal the formative and transformative aspects of Treadwell’s project, I rely upon an ethological framework developed by Matthew Calarco that moves beyond the narrow conception of ethology as a scientific practice aimed at systematic and rigorous documentation of the quantifiable aspects of animal behavior. While many people might be hesitant to conceive of Treadwell’s project as an ethological one, I hope to illuminate the ways in which his life among bears and foxes might be understood as emblematic of a kind of amateur ethology and ethological philosophy (i.e., ethosophy) and then use this understanding of Treadwell’s work to give shape to the disclosive, generative, and transformative aspects of such practice. I then suggest that ethological experiments of this sort, while subjecting practitioners to certain risks, are vitally important for understanding human-animal relationships, reducing conflict between humans and other predator species, and generating systemic cultural changes in view of other animals.

In the context of recent large-scale migratory flows from North Africa to the European Union, significant convergence and overlap has been observed between human trafficking and migrant smuggling, and between ‘economic’ and ‘forced’ migration. This paper draws on the case of Nigerian women asylum seekers, most of whom are identified as potential victims of human trafficking, to illustrate the problems that arise when migrants are separated into discrete categories—trafficked/smuggled, voluntary/forced—to establish their treatment. These problems derive from the application of rigid bureaucratic labels to increasingly fluid migratory identities, and from gendered and neo-colonial stereotypes that inform views of agency and vulnerability. The paper discusses vulnerability as a core concept in the construction of the ‘deserving victim’ in order to critique stereotypical representations of ‘vulnerable subjects’ in light of feminist political philosophy and philosophy of law. In doing so, it highlights the role of receiving states in producing migrant women’s vulnerability, and argues that state institutions have a duty to both guarantee protection and acknowledge the subjects’ agency.

In section 10 of A Thousand Plateaus, Deleuze and Guattari point out their dynamic monism with the affirmation of becoming-woman in the beginning, middle, and key of all becoming. The question of sexual difference is thus introduced, and restored into the place of radical ontological difference, from which one becomes and exists. The following pages aim at reading the mater-realistic immanence of becoming in the light of that first conceptive and medial movement, with an interpretation that intercepts Deleuzean and Guattarian vitalism through Feminism of Difference., En la sección 10 de Mil mesetas, Deleuze y Guattari precisan su monismo dinámico con la afirmación del devenir-mujer en el comienzo, medio y llave de todo devenir. La cuestión de la diferencia sexual es de este modo introducida y restituida al lugar de la diferencia ontológica radical, a partir de la cual se deviene y existe. Las siguientes páginas se proponen leer la inmanencia materialista del devenir a la luz de ese primer movimiento conceptivo y medial, con una interpretación que intercepta el vitalismo deleuzeano-guattariano y el feminismo de la diferencia.

Traditional ethical models within journalism have upheld truth and objectivity as the highest standard, based on a conglomeration of Western ethical traditions. However, as the age of subjective moral reasoning ushered in skepticism and independently subjective philosophies, ethicists have examined the application of care ethics to the field of journalism. Scholars have viewed care ethics and traditional ethics as conflicting theories, but both contain elements of God’s nature as revealed in the Bible. Both models also harbor secularized elements. In a biblical analysis of the two systems and their underlying assumptions, this thesis identifies crucial biblical differences in their views on human nature, truth, social relationships, and the purpose of journalism. It concludes that traditional ethics adequately deals with a biblical view of human nature, while care ethics leaves itself vulnerable in a fallen world. By combining the positive aspects of the two systems, this thesis is able to suggest a basic profile of Christian ethical practice in journalism.

Fundamental categories of a specific interpretation of Being in Western philosophy has been brought into cuestion over the second half of twentieth century by different currents such as feminist philosophy. Key concepts in contemporary thinking as subject, community or politics have entered into crisis. What can we say about them today? The contributions of feminisms in this respect are crucial, mainly because of their attention to the problem of difference and the multiplity identities. In this article, we analyze the way in which these contribution contribute to rethinking ontology and politics, with the aim of tackling a key debate in the present moment of systemic or civilizing “crisis”: how to build a life that is alive from the premise of equality, but without renouncing at the same time the recognition of differences, Algunas de las categorías vinculadas a la interpretación hegemónica del Ser en Occidente han sido cuestionadas a lo largo de la segunda mitad del Siglo XX por diferentes corrientes como la filosofía feminista. Conceptos como sujeto, comunidad o política han entrado en crisis. ¿Qué cabe decir de ellos en la actualidad? Las aportaciones de los feminismos al respecto son cruciales, principalmente por su atención al problema de la diferencia y de las identidades múltiples. En este artículo, se analiza el modo en el que estas aportaciones contribuyen a repensar la ontología y la política, con el objetivo de abordar un debate clave en el momento actual de «crisis» sistémica o civilizatoria: cómo construir una vida vivible para todas las personas, pero sin renunciar al mismo tiempo al reconocimiento de las diferencias

Consider the following scenario: A mother chooses to marry off her 10 year-old daughter, not because she doesn’t know the harmful effects of child marriage, nor because she thinks that it is good that her daughter marries when she is 10 years old. Rather, she is unable to feed her daughter and realizes that her daughter’s survival depends upon her marrying a financially stable man. This is an apparent example of what human development practitioners and political philosophers call an adaptive preference (AP): a preference, formed under oppressive circumstances, that seems to perpetuate the agent’s own oppression. Prevailing opinion is that forced tradeoffs—especially following Serene Khader’s taxonomy—, like the case presented above, are a type of AP: one in which a person makes a decision because of a limited option set. In this paper I argue that no paradigm cases of forced tradeoffs should not be classified as APs. Instead, I offer a revised definition of adaptive preferences where I argue that adaptive preferences are psychological traits that cause the agent with adaptive preferences to make irrational or uninformed decisions that perpetuate their own oppression. I defend this new definition by exploring the implications of changing the definition. In particular, forced tradeoffs involve different kinds of interventions from other kinds of adaptive preferences and including forced tradeoffs risks committing testimonial injustice against those who have limited option sets.

This chapter reviews a selection of books published in 2017 relevant to feminist critical and cultural theory. Although the studies reviewed are different in their focus, methods, and aims, they share a concern with the (feminist) ethics of the everyday. The chapter is divided into five sections: 1. Introduction; 2. Feminist Lives, which reviews Sara Ahmed’s Living a Feminist Life and bell hooks and Stuart Hall’s Uncut Funk: A Contemplative Dialogue; 3. Feminist Philosophy, which reviews Luce Irigaray’s To Be Born: Genesis of a New Human Being, Astrida Neimanis’s Bodies of Water: Posthuman Feminist Phenomenology, and Lori Jo Marso’s Politics with Beauvoir: Freedom in the Encounter; 4. Feminisms across the Globe, which reviews Decolonizing Feminism: Transnational Feminism and Globalization, edited by Margaret A. McLaren; 5. Conclusion.

Taking its point of departure in the idea that language is never neutral but always coded in the masculine or the feminine (Irigaray), the main purpose of the paper is to explore the gendered coding of Religious Education teaching and how this coding interplays in shaping relationships and knowledge in the classroom. As recent research shows, debates about religion are becoming increasingly aggressive in many Western democracies and Religious Education is not unaffected by this. Drawing on Luce Irigaray’s notion of sexual difference the paper argues that RE tends to have a masculine coding in its overemphasis on beliefs, creeds and concepts. This not only positions both girls and boys as feminine in relation to (masculine) religion, it also fails to offer the more nuanced understanding of religious life so well needed today. The paper is divided into three sections. The first outlines briefly, theoretically and methodologically, the larger study of which this paper is part. The second offers an exposition of Irigaray’s thinking on sexual difference, and the third relates her philosophy to three empirical examples. The paper ends with a summary of the main points of the argument and the implications of language matters for Religious Education teaching., Images of Femininity and Masculinity in the Classroom: A Feminist Philosophical Inquiry into the Subjects of Religion, Science Studies, and Swedish

Feminist metaphysics is simultaneously feminist theorizing and metaphysics. Part of feminist metaphysics concerns social ontology and considers such questions as, What is the nature of social kinds, such as genders? Feminist metaphysicians also consider whether gendered perspectives influence metaphysical theorizing; for example, have approaches to the nature of the self or free will been conducted from a masculinist perspective, and would a feminist perspective yield different theories? Some feminist metaphysicians develop metaphysical theories with the aim of furthering certain social goals, such as gender equality. Despite these and other intriguing research projects, feminist metaphysics faces challenges from two flanks: one might argue that "feminist metaphysics" is not metaphysics, or one might argue that it is not feminist. Recently, Elizabeth Barnes (2014) has made the case that, since contemporary accounts of the nature of metaphysics focus primarily on the fundamental, they have the problematic implication that feminist metaphysics is not, properly speaking, metaphysics. However, less emphasis has been paid, of late, to the idea that major strands of feminist thought also problematize feminist metaphysics. I will briefly assess the metaphysician's case against feminist metaphysics in Section 2 of this chapter. Then, in Section 3, I will examine in more detail possible feminist concerns over metaphysics. In Section 4, I sketch a different conception of metaphysics that avoids both mainstream and feminist challenges to feminist metaphysics.

What is the constitutional basis for women’s equality? Recently, scholars have suggested that as the right to privacy has floundered against the political undoing of women's access to abortion, equal protection arguments have grown stronger. This thesis investigates the feminist utility and limits of the equality and privacy arguments. Taking liberal feminism and feminist legal theory as analytical lenses, I offer interpretations of gender discrimination, reproductive rights, and marriage equality case law. By this framework, I argue that while an equality argument is less inherently oppressive towards women than the privacy doctrine, equality doctrine has been constructed thus far to negate gender difference and entrench the feminine in the private sphere. However, the re-emergence of equality arguments in reproductive rights case law enables a robust concept of autonomy at the intersection of privacy and equality positive rights, one that would free women from the private sphere and dismantle the private/public gendering that works to limit femininity. Thus, this thesis offers advocates of reproductive rights a rhetorical and legal framework that constructs an affirmative protection of female autonomy.

I intend this paper as a sort of philosophical reflection on my experiences as an animal activist. In my three years of doing outreach on college campuses, I came to an increasing appreciation for what Murdoch referred to as “the difficulty and complexity of the moral life and the opacity of persons” (Murdoch 1998d, 293). This appreciation came in turn at the cost of an increasing disappointment with many of the philosophers I admired at the time – namely, Peter Singer and Tom Regan. What I came to understand is that many of these contemporary moral theories were in fact inadequate at grappling with the multi-faceted and endlessly varied phenomenon of moral disagreement as I encountered it in my experiences as an animal activist. In what follows, I hope to articulate what I found disappointing about philosophers like Regan and Singer. In pursuing this critique, however, I will instead focus on the more contemporary work of Paola Cavalieri: a philosopher very much in the same tradition as Regan and Singer. Afterwards, I will explore the merits of an alternative picture of moral disagreement, one I found in Virginia Woolf’s essay, “The Death of the Moth.” Throughout, I will be relying on the insights of Iris Murdoch and Cora Diamond.

This art practice-led project re-examines traditional images of the maternal body in Christian visual culture in order to generate new motifs that more ethically imagine the mother and the sacred for our time. Traditionally, the maternal body is represented as the Virgin Mary: a static, silent, vessel-like figure made divine through relation to her son. In this economical rendering, mother and woman are conflated, and bear little resemblance to real and ordinary maternal experience. Furthermore, given the dominant patriarchal culture of Christianity from which it arises, such a singular symbolic also prohibits the development of a feminine imaginary in divine terms. My research seeks to address this lack through engagement with the thinking of Luce Irigaray whose philosophy proposes an approach to human becoming that recognises and preserves sexuate difference. Remembering our origins in the mother – more precisely, the woman in the mother – broadens understanding of the Incarnation of God and its implications for our own being in terms of our difference and relation-with an other in ordinary life. New artworks and interdisciplinary connections proceed from my engagement with Irigaray and others, including philosophers Marie-José Mondzain, Julia Kristeva and Roland Barthes, mystic Julian of Norwich, and theologians Rowan Williams, Catherine Keller, Elizabeth A. Johnson and Heather Walton. In the studio, my practice draws on existing iconographic and architectural patterns from Christianity and my Anglican tradition, and four distinct new motifs for representing the maternal body emerge: Performing the Icon, Lament, Sacred Canopy and Lullaby. She moves, speaks, weeps, protests, makes space and sings in loving, knowing, thinking relation-with her child and her self. In each case, the woman in the mother is revealed and comprehended in terms of her multiple, relational, generative and enduring capacity. (Notably, she is never fully known, since she is irreducible and t

In the early 2000’s, “bullying” became the new center of LGBTQ justice organizing. As part of this development a bullied subject emerged. This bullied person on whose behalf liberation was being sought took various forms from the bullied school shooter, to the cyberbullying victim, to the bullied suicidal queer. As the subtitle of my dissertation suggests, I focus on “managing violence through the discourse of bullying.” This marks a two part process: how the discourse of bullying manages to do violence and how it manages populations biopolitically. This study tackles one of the core paradoxes that inform the formation of these bullied subjects—that is, the terms by which experiences of harassment, assault, and oppression are objected to are often routed through structures of racialized gendered and sexual violence. The grammars that govern the intelligibility of the bullied subject’s victimization, I argue rest on normative logics of differential valuation where racialized gender and sexuality work to afford some bullied subjects recognition of their victimization through rendering queer of color existence disposable, girls worse bullies than those that sexually assault them, justice conditioned on state-sanctioned racial and heteronormative violence, and the very possibility of queer futurity requiring our collective complicity in queer disposability and elimination in the present. By offering three case studies—the bullied school shooter, the cyberbullying victim, and the bullied suicidal queer—this study reveals what happens when forms of violence are offered recognition as “bullying” and toward what end.

This thesis seeks to bridge feminist and environmental justice movements through the literature of black women writers. These writers create an archive that contribute towards the liberation of queer, black, and transgender peoples. In the novel Parable of the Talents, Octavia Butler constructs a world that highlights the pervasive effects of climate change. As climate change expedites poverty, Americans begin to blame others, such as queer people, for the destruction of their country. Butler depicts the dangers of fundamentalism as a response to climate change, highlighting an imperative for a movement that does not romanticize the environment as heteronormative, but a space where queers can flourish. Just as queer and environmental justice movements are codependent on one another, feminist movements cannot be separate from black and transgender liberation. This thesis will demonstrate how writers, such as Audre Lorde, Toni Morrison, Angela Davis, and Janet Mock, help establish a feminism that resists the erasure of black and transgender people.

Philosophical discussions about violence tend to lack conceptual clarity, which makes them confused and often unhelpful. The dissertation aims at bringing about such clarity by analyzing the meaning and scope of the concept of violence. I examine three kinds of views about the ontology of violence (the physicalist, the structural, and the maximalist view) and defend a version of the maximalist view that incorporates elements from the notion of structural violence. In the last chapter, I explore the ethical implications of my view and defend an ecological approach to ethics in order to best deal with such implications.

Through this project, I demonstrate how professional environmental ethics is constrained by, what I call, a rationalist bias and I offer a different approach to environmental questions in the face of this observation. Intellectual life depends on material conditions and our necessary physical ties to Earth. I suggest that an emphasis on our physical connections with the planet can benefit professional environmental ethics. I draw from some feminist understandings to discuss the advantages of a professional environmental ethics that respects and integrates experiences outside of rational deliberation. I attempt to bring my discussion of experience, environmental ethics, and some feminist strategies into the real world by looking for these themes in the practices of the Environmental Health Movement and a local organization. I explain how these examples might hold lessons for professional environmental ethics in terms of adapting practices which incorporate extra-rational experience into ethical thinking. A significant overarching goal of this project is to gesture at the importance of diversity in doing good philosophical work.

Este texto inicia con una semblanza de la vida de la pensadora española Celia Amorós, para luego centrarse en las más recientes reflexiones aportadas por su feminismo filosófico. Busca entender sus razones y sus posiciones éticas, políticas y ontológicas, para lo cual acude a las aportaciones que el pensamiento de esta autora ha hecho en su quehacer intelectual anterior. El texto culmina con la crítica de la razón patriarcal a partir del último texto de Amorós: Salomón no era sabio (2014)., Este texto inicia com um esboço da vida da pensadora espanhola Celia Amorós, para depois se centrar nas mais recentes reflexões contribuídas por seu feminismo filosófico. Busca entender suas razões e suas posições éticas, políticas e ontológicas, para o qual acode às contribuições que o pensamento desta autora tem feito em sua atividade intelectual anterior. O texto culmina com a crítica da razão patriarcal a partir do último texto de Amorós: Salomón no era sabio (2014)., This text begins with a biographical sketch of the life of the Spanish philosopher Celia Amoros, followed by an examination of the most recent relections from her feminist philosophy. It seeks to understand her reasoning as well as her ethical, political and ontological positions. The article then reviews the contributions that the author has created alongside her previous intellectual works. The text concludes with the critique of patriarchal reason from Amoros' latest text: Solomon Was Not Wise (2014).

This study aims to trace points of intersection between the too often divorced disciplines of literature, continental philosophy, and the hard sciences in Angela Carter’s “The Lady of the House of Love.” In short, this thesis will not only explore how such conversations surface within the short story, but will also serve as an explication of Maurice Merleau-Ponty’s philosophy of body and space, and the theory of epigenetics. Through these explications, the thesis itself will also gear one discipline towards the other as both theories intimately bind the environment with the body, and the body with the environment. Thus, the body and the environment are not separate and passive, but active and intertwined in a manner much like the aforementioned disciplines I posit are. Therefore, the goal of this thesis is to first postulate that such conversations between literature, philosophy, and science are already occurring, and as such, stress that such conversations need further discussion and exploration.

A Discussion about the Problems of Institutionalization of Feminist Theory and the Gender Studies at the University of Vienna.

This thesis looks at the prevalence of gendered language in modern day English in North America. Drawing upon different analyses of masculine pronouns and slang, this paper argues that modern solutions to gendered language fail to come to terms with the contextual elements of language. While acknowledging that gendered language is a significant problem, the author argues that the solutions thus far presented, specifically replacing the generic pronoun “he” with “she,” cannot combat the way language reflects societal masculinization. Using Wittgenstein to criticize a Heidegger’s notion of language, this paper argues that societal change is a prerequisite to the success of linguistic substitutions for gendered language.