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In my response to the comments of Vincent Colapietro, Charlene Seigfried, and Gall Weiss on Living Across and Through Skins (Sullivan 2001), I explain pragmatist feminism as an ecological ontology that understands bodies and environments as dynamically co-constitutive. I then discuss the relationship of pragmatist feminism to phenomenology, psychoanalysis, Nietzschean genealogy, and Darwinian evolutionary theory. Some of the specific concepts I examine include the anonymous body, the bodying organism, truth as transactional flourishing, and the preservation of racial and ethnic categories. [ABSTRACT FROM AUTHOR]

Present a response to comment by Silvia Stoller on the article 'Domination and Dialogue in Merleau-Ponty's Phenomenology of Perception,' written by the author. Argument that while phenomenology has much to offer feminism, feminists should be wary of Merleau-Ponty's notion of projective intentionality because of the ethical solipsism that it tends to involve; Clarification of the concept of hypothetical construction;

Demonstrates how academician John Dewey's notion of habit can aid in understanding gender as a constitutive structure of bodily existence. Fusion of Dewey's pragmatism and fellow academician Judith Butler's concept of performativity; Ways by which rigid binary configurations of gender might be transformed at the level of individual habit and cultural construct.

Presents an essay which develops an alternative to projective intentionality found in work by Maurice Merleau-Ponty entitled `Phenomenology of Perception,' called hypothetical construction. How meaning is socially constructed under hypothetical construction; Problematic nature of Merleau-Ponty's claim relating to the anonymous body.