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I give an account of the structure of “oppressive double binds,” the double binds that exist in virtue of oppression. I explain how these double binds both are a product of and serve to reinforce o...

This author’s reply addresses critiques by Daniel Engster, Kelly Gawel, and Andrea Westlund about my 2020 book, Freedom to Care: Liberalism, Dependency Care, and Culture. I begin with a statement o...

This paper explores the potential of realist cinema to portray resistance to oppression and restrictions on people’s lives. Wadjda (2013) presents a special case in world cinema in being made in Sa...

Here, I examine the epistemic relation between beliefs about the nature of sexual orientation (e.g. beliefs concerning whether orientation is dispositional) and beliefs about the taxonomy of orientation categories (e.g. beliefs concerning whether polyamorous is an orientation category). Current philosophical research gives epistemic priority to the former class of beliefs, such that beliefs about the taxonomy of orientation categories tend to be jettisoned or revised in cases of conflict with beliefs about the nature of sexual orientation. Yet, considering the influence of ideology on beliefs about socially significant phenomena, I argue for an epistemic reversal.

The High Court continues to exercise its inherent jurisdiction to make declarations about interventions into the lives of situationally vulnerable adults with mental capacity. In the light of the protective responses of health care providers and the courts to decision-making situations involving capacitous vulnerable adults, this article has two aims. The first is diagnostic. The second is normative. The first aim is to identify the harms to a capacitous vulnerable adult’s autonomy that arise based on the characterisation of situational vulnerability and autonomy as fundamentally opposed concepts or the failure to adequately acknowledge the conceptual relationship between them at common law. The second (normative) aim is to develop an account of self-authorised, intersubjective autonomy based on insights from analytic feminist philosophy. This approach not only attempts to capture the autonomy of capacitous vulnerable adults and account for the necessary harms to their autonomy that arise from standard common law responses to their situational vulnerability, it is also predicated on the distinctions between mental capacity, informed consent, and autonomy, meaning that it is better placed to fulfil the primary aim of the inherent jurisdiction—to facilitate the autonomy of vulnerable adults with capacity.

portuguesNo âmbito da filosofia feminista francesa as discussoes a respeito da mulher, do feminino e da feminilidade passam a compor o cenario intelectual nos anos sessenta, momento no qual a filosofia passava igualmente por processos de ruptura e novas problematicas. Advindas das discussoes promovidas, especialmente pelo estruturalismo, o campo filosofico vivencia nova ruptura com os movimentos feministas e o surgimento de novas concepcoes filosoficas. Nesse contexto salienta-se o feminismo da diferenca apresentado pela filosofa, psicanalista, escritora e feminista belga Luce Irigaray. O presente artigo busca inicialmente tracar o projeto de sua filosofia feminista, o qual se encontra alicercado na ausencia da diferenca sexual, pois afirma a inexistencia do sujeito feminino enquanto feminino, salientando a existencia de uma unica logica, a falocentrica. O discurso do conhecimento e, entendido com um discurso sexuado, tema da conferencia Le Sujet de la Science est-il sexue (1985), a partir da qual surge a pergunta a respeito do discurso filosofico, motivo das reflexoes finais. EnglishIn the context of the French feminist philosophy the discussions about women, feminine and femininity have begun to compose the intellectual scene in the sixties, at which time philosophy also went through processes of rupture and new problems. Originated by discussions promoted, especially by structuralism, the philosophical field experiences a new rupture with the feminist movements and the emergence of new philosophical conceptions. In this context the feminism of the difference presented by the feminist philosopher, psychoanalyst, writer and feminist Luce Irigaray stands out. The present article initially seeks to outline the project of her feminist philosophy, which is based on the absence of sexual difference, since it affirms the non - existence of the female subject as female, emphasizing the existence of a single logic, the phallocentric. The discourse of knowledge is, understood with a sexual discourse, issue of the conference Le Sujet de la Science est-il sexue (1985), from which arises the question about the philosophical discourse, object of the final considerations.

This chapter offers an account of central issues and themes in feminist philosophical work on human rights, including examples of important contributions to this discussion, as well as current and future directions. Major feminist theories of the grounding of human rights are presented together with feminist critiques of human rights as a basis for feminist practice. Genocidal rape and the right to bodily integrity, the right to care and the care drain from the Global South to the Global North, and the feminization of poverty in the context of global justice are discussed in detail. Issues concerning women’s agency within diverse cultural contexts punctuate these discussions.

This chapter offers an account of central issues and themes in Latina/x feminist philosophy, as well as reflection on important contributions and future directions to the field and Themes discussed in the chapter include identity and the self, embodiment, ambivalence, multiplicity, and the relationship between Latin American and US Latinx philosophies. The chapter explains that much of the work among Latina/x feminist scholars strives to analyze the complicated dynamics among communities of color, including coalitional work among Black, Indigenous, Asian, Arab, and Latin American women.

The present scene, defined as it is by the undisputed prominence of imagery and the power of social media acting as tools for political activism and public interaction, is strongly influenced by Instagram. This is a platform with a predominantly graphic format where imagery, as a means of visual communication, acquires a special significance. In the 21st century, the term cyberfeminism has become synonymous with that part of feminist philosophy focusing on new technologies, the internet and the digital world generally. The present study analyses images created by Spanish professional female illustrators for International Women’s Day (March 8th), which were published on Instagram in 2019 and 2020. It will focus primarily on three kinds of imagery: plastic, linguistic and iconic. By mainly analyzing content and a sample of 124 artworks developed during this period, this study goes on to highlight the significance of the color violet. This is the plastic resource that stands out most from a very stylistically heterogeneous set of graphics. Complementing imagery is the important role of linguistics with frequent repetition of iconic references and a preference for representation of women. This last aspect is mainly with reference to their strength and security, in addition to an inclination for concepts linked to the need for vindication, sorority and empowerment.

In recent years, there have been an increasing number of attempts by analytic philosophers to engage with key insights of Critical Theory. While this has had some success within feminist philosophy, and in epistemology, with the emergence of political epistemology as a significant and productive subfield, analytic political philosophers have generally not explored what lessons can be learnt from attempting to bridge the disciplinary divide. In this chapter, I provide what I take to be the clearest explanation for this, namely the dominance of Rawlsianism within analytic political philosophy. Moreover, I argue that in its refusal to engage with core tenets of Critical Theory, Rawlsian political philosophy can be exploited as the mouthpiece of dominant ideologies. However, this is not a charge against analytic political philosophy in general, insofar as analytic political philosophers are willing to engage with Critical Theory, at the cost of dismissing Rawlsianism.

The work of teaching equity, diversity, inclusion, and justice is rarely simple in any context. Teaching these concepts often involves the work of unlearning, a process that challenges the harmful socialization of people living in a white cis-heteropatriarchical capitalistic society (Evans-Winters and Esposito in International Journal of Qualitative Studies in Education 31: 863–876, 2018; hooks in Writing beyond race: Living theory and practice. Routledge, 2013; Rodriguez in Radical Teacher 111: 30–34, 2018). This chapter seeks to equip higher education social justice facilitators with andragogical tools to assist in teaching concepts of social justice to higher education professionals who are situated within risk-averse environments. Typical methods of delivering education on equity, diversity, and inclusion, which we call justice-based education, in higher education include but are not limited to diversity workshops, implicit bias trainings, safe space trainings, anti-racist seminars, social justice institutes, and other one-time or sustained teaching engagements that seek to mitigate harmful acts and experiences for members of minoritized communities in higher education (Applebaum in Hypatia: A Journal of Feminist Philosophy 32(4): 862–875, 2017). Using (Meyerson and Scully in Organizational Science 6: 585–600, 1995) tempered radical framework as a theoretical underpinning, we grapple with what it means to employ strategies of teaching social justice in environments that actively counter and contradict liberatory work.

Reflections on the role and position of maternal relations within philosophy as a practical discipline, as a metaphor for philosophical practice, and as a subject of philosophical investigation.

Violence within a private and intimate space such as marriage is a reality for many Indian women. In domestic violence (DV), the relationship is often characterised by economic, social and psychological dependence on the partner who violates. This chapter discusses commonalities between the feminist and mainstream structure of psychothrepay, focusing on some of the therapies, esepcially those influenced by their congruence with the feminist philosophy, author’s own work with women experiencing violence, and their user-friendliness. Cognitive Behaviour Therapies stresses the importance of belief systems and thinking in determining our behaviours and feelings. Behaviour therapy systematically applies experimentally-derived principles of learning to help people change learned behaviours that are unhelpful. Narrative therapy is influenced by a social-constructivist view of reality, which argues that an individual’s knowledge of the world is constructed within a social community through language.

Drawing on Buddhist roots in Contemplative Pedagogy, as well as Feminist philosophy and pedagogy, this chapter explores how developing a Feminist Contemplative Pedagogy can operate in a secular university setting to disrupt the faith/reason dichotomy particularly, the idea that faith is subjective and that the rational is the sole arbiter of knowledge. This emerging pedagogy valorizes the subjective, which is often contrasted with, or even pitted against, the rational and seen as having nothing of epistemic value to contribute, particularly in the West. The author argues that while the rational still dominates higher education, work in Feminist and Contemplative Pedagogy both challenges and disrupts the faith/reason dichotomy. The faith/reason binary does not make sense in a Contemplative Pedagogical framework, which does not fit neatly on either one or the other side of the faith/reason divide.

The lived experience of COVID-19 forcibly returns us to our bodies. This essay uses this (for most, sudden) return to embodiment to consider how our senses, as well as our "sense" of space, have been reoriented by this pandemic. It turns to certain strands within feminist philosophy that have questioned the privileged place vision has been accorded in the history of Western thought, as well as to mid-twentieth century phenomenologist Maurice Merleau-Ponty's aim to rediscover the world of perception by philosophically centring the body, as touchstones to put forth a phenomenology of contagion. Contagion makes us confront our phenomenological and embodied experience of tactility. This focus on tactility undermines the philosophical hierarchy of the senses that accords sight as the most "noble" of the senses in Western canonical thought. While COVID-19 results in us rediscovering our bodies through touch in a moment of fear and panic, this essay considers how this rediscovery may be harnessed for different, possibly more just, futures.

[Extract] This chapter focuses on the 'doing' aspect of feminist practice in an Australian political and organisational environment, which I argue is steeped in the neoliberal agenda. The chapter discusses some key constraints and practical responses to feminist social work practice in terms of the sector that deals with domestic violence and sexual assault in the current climate of neoliberalism and managerialism. Through a critical reflective process, it is acknowledged that the culture, structure and policy frameworks articulated by neoliberal and managerialist positions have impacted on feminist practices. These impacts are often simply perceived as a negative; yet it is proposed here that tensions created in the current context may also provide an opportunity for subversive feminist practices with key organisations to further feminist agendas and social change. Although located in a specific sector, it is suggested that the experiences reflected upon here, and the practice responses discussed, are transferable. Through reflection on practice, five key areas impacted by the neoliberal and managerialist agenda were identified: stifling of activism, collaboration and partnership, keeping gender on the agenda, management and education and training. Although these five key areas have been identified, these are all components of the larger threat of the current environment-that being attempts to dismantle feminist practices. This chapter speaks to the practical application of feminist social work in each of the identified areas with the overarching focus of practice being to maintain the feminist gains that have been made to 'hold the line' and to advance feminist practices in a hostile political environment.

© 2016, © The Author(s) 2016. Cultural criminology emerged in the mid-nineties with defining texts written by Jock Young, Keith Hayward, and Jeff Ferrell, among others. Since its inception, it has been criticized for its shallow connections with feminist theory. While in theory cultural criminology clearly acknowledges the influence of feminist scholarship, it has in practice often only superficially ‘added’ on gender and sexuality to its scholarly investigations. Yet, as we argue, research identified with cultural criminology has much to gain from feminist theory. This article reviews a range of cultural criminological scholarship, particularly studies of subcultures, edgework, and terrorism. We investigate three themes significant for feminist research: masculinities and femininities, sexual attraction and sexualities, and intersectionality. Such themes, if better incorporated, would strengthen cultural criminology by increasing the explanatory power of resulting analyses. We conclude by advocating that feminist ideas be routinely integrated into cultural criminological research.

Polarisation, intransigence and dogmatism in political and moral debate have in recent years threatened to overwhelm many Western-style democracies, where for centuries reasoned argument has been a hallmark feature of tackling disagreement. For many people, this marks a worrying deterioration in the moral and political climate, threatening to create a divisive environment of "us" versus "them". In this superb collection a team of international contributors examine these pressing issues from a philosophical perspective. Topics explored include: the problem of "deep disagreements"; martial conceptions of argumentation and the motivation to argue to win; epistemic egocentrism; intellectual trust; bullshit and dogmatism, intellectual humility and the internet; epistemic and "tribal" arrogance and authoritarianism; empathy and polarisation; and epistemic rights violations. Polarisation, Arrogance, and Dogmatism: Philosophical Perspectives will be of great interest to researchers in political philosophy, applied and social epistemology, ethics and feminist philosophy, as well as those working in politics, and sociology.

In ‘Cognition as a Social Skill’, Sally Haslanger enhances her theory of oppression with new concepts: ‘mindshaping,’ ‘doxa,’ ‘heterodoxy,’ and ‘hidden transcripts.’ This essay examines these new c...

Contemporary feminist philosophy classically tends to reject ideas of historical and biological progress as patriarchal and/or capitalist constructs of temporality. Lately, however, the new materialism in feminism attempts to ‘recover’ the writings of Charles Darwin and evolutionary science, constructing a non-teleological and anti-essentialist feminist theory of mutability, transversality and trans-species connection. Referring to the work of Elizabeth Grosz, Rick Dolphijn, Iris van der Tuin and Jane Bennett, this article critically analyses the new materialists’ reading of some key elements in evolutionary theory and the ‘newness’ of new materialism itself, in an attempt to explore the broader philosophical bases for their claims, and the theory of ‘life’ that appears as a consequence.

Scholars of Latin American literature have long studied the topic of motherhood, but the paucity of literary representations of pregnancy itself has resulted in a tradition of what we might call postpartum criticism. Moreover, in most of this critical work, pronatalism (a hegemonic belief that human reproduction is always desirable) remains largely unquestioned. In this study of the antinatalist views in two works by awardwinning Chilean author Lina Meruane—Contra los hijos (2014) and Fruta podrida (2007)—I show how Meruane joins a growing cohort of writers who object to "choice feminism," a popular feminist philosophy that validates all women's choices on the basis of liberated individualism. Meruane's provocative representations of women who choose to procreate displace the sentimentality of childrearing and foreground the economic stakes of childbearing. This shift requires readers to consider the praxis of gestation, its value, and the corporal cost of production borne, always, by mothers.

Feminist philosophy has opened up new areas of investigation across a wide range of sub-fields in mainstream Anglophone philosophy, Continental philosophy and applied ethics. Yet, despite the fact that over the last three decades feminist philosophy has challenged and transformed many sub-fields of the discipline, its impact within the discipline is often patchy, and feminist philosophy is regarded by some philosophers as “not real philosophy”. Several factors might account for this phenomenon, including the under-representation of women in the discipline, the chilly climate for women in some quarters of the discipline, a gender-stereotyped culture within the discipline of rewarding those perceived to be “smart”, and the devaluation of the knowledge claims made by feminist philosophers. This article focuses primarily on the final factor, using relational autonomy theory as an illustrative example. This feminist conceptual innovation has challenged and transformed mainstream conceptions of autonomy. However, its impact within the discipline has been less significant than its impact in other fields.

Bruno Latour is not the only scholar to reflect on his earlier contributions to science studies with some regret and resolve over climate skepticism and science denialism. Given the ascendency of merchants of doubt, should those who share Latour's concerns join the scientists they study in circling the wagons, or is there a productive role still for science studies to question and critique scientists and scientific institutions? I argue for the latter, looking to postpositivist feminist philosophy as exemplified by Alison Wylie and Lynn Nelson, among others, as a guide. Feminist philosophers of science who ground their analysis in a detailed understanding of scientific practice are not science's champions nor its antagonists, but they do stand in a distinct relationship to science. If not merchants of doubt, are they scientific gadflies or perhaps in scientific loyal opposition? Though these notions can underwrite useful approaches to science studies, neither captures the distinctive interdependency and interestedness of feminist philosophers and science. I suggest that we would be better served by the notion of trustworthy science criticism, building on the analyses of trust and trustworthiness by Annette Baier, among others, attendant to the dynamics of interdependency in trust relationships.

Gillian Rose (1947–1995) was an influential though idiosyncratic British philosopher whose work helped introduce the Frankfurt School's critical theory and renew interest in Hegel, Kierkegaard, and Jewish thought in Anglo‐American philosophy. After years of relative oblivion, her life and thought have recently received new attention in philosophy, sociology, and theology. However, her work's critical Hegelian contribution to feminist philosophy still remains unexplored. This article seeks to reassess the place and the meaning of feminism and gender identity in Rose's work by addressing both her philosophical writings and her personal memoir, written in the months preceding her untimely death. It argues that although Rose's overall work was not developed in a feminist context, her philosophy, and in particular her ethical‐political notion of diremption, is valuable for developing a critical feminist philosophy that overcomes the binaries of law and morality, inclusion and exclusion, power and powerlessness—and focuses on the meaning of love as negotiating, rather than mediating, these oppositions.

This article provides a critical examination of the feminist theological reflections of the Canadian philosopher of religion, Grace Jantzen. It focuses on the arguments of her most important book, Becoming Divine. Many of the criticisms I bring to Jantzen’s philosophy have to do with the question of how we predicate “perfection terms” of God, especially when it comes to metaphysical issues. A key problem to which I shall often return is the following: Given that our language is natural and anthropomorphic, how can we speak of God in a way that God is meant per se? How do we make mention of God without assuming that theology is nothing but our speaking—a product of human projection and nothing more? In attending to questions such as these, one simultaneously attends to theology’s principal task: the avoidance of idolatry. Throughout this piece, the twin dangers of pragmatism and immanentism are emphasized. I argue that feminist concerns about injustice need not result in the wholesale rejection of metaphysics. Without a strong account of the true, there can be no ultimate obligation to choose the good.

References to the values of self-ownership and erotic autonomy figure prominently in women's accounts on why they are practicing consensual non-monogamy. Feminist critiques of monogamy demonstrate a long-standing endorsement of the value of erotic autonomy within feminist politics. In this paper, I sketch a genealogy of feminist and queer feminist work that explicitly or implicitly critics compulsory monogamy and/or defends women's non-monogamous ways of life to explore how the nexus of non/monogamy and erotic autonomy has been theorised across different periods and within different strands of feminist politics. I argue that the common concern within this work with systemic oppression, collective struggle and solidarity sustains politicised views of women's erotic autonomy as a relational phenomenon within a multiscalar framework that captures not only intersubjective, but also socio-political dimensions of relationality. Feminist critiques of monogamy thus provide a rich repertoire of political theorising that advocates for the conceptualisation of both autonomy and sexual politics in ways that avoid the shortfalls of individualistic or (liberal) humanistic/intersubjective models. The paper argues that a reappraisal these previous modes of feminist critiques of monogamy would highlight the significance to explore the multiplicity of structural power relations. While much of the early feminist critique of compulsory monogamy has focused on hetero-patriarchal practices of marriage and romantic love, contemporary queer feminist have used intersectional perspectives to highlight the implication of monogamy (or mononormativity) within structural power relations around gender, race, class, and sexuality. This paper aims to underscore the prominence of feminist and queer-feminist voices within the debates on nonmonogamy, contribute to restoring a focus on autonomy within feminist theorising and highlight the relevance of distinctly feminist and queer-feminist notions of relational autonomy for sexual politics and ethics.

The paper explores the relationship of happiness and critique. It is a reflection on a decade of being trained in and practicing philosophical critique. It is a reflection on experiences I had during teaching on social justice, inclusion and diversity; and it is a reflection on the on-going debate on negative vs. affirmative forms of critique within feminist philosophy. It is also an exercise in imagining a transformation of our critical practices, where the embrace of more affirmative (rather than destructive-negative) modes of critique does not entail overlooking or turning a blind eye to the barriers that unjustly restrain some movements and allow for others' privileges to persist. I suggest that a diffractive approach to critique would allow for joyfully interchanging and alternating appropriate modes of debunking, of being the killjoy against sedimentations that weigh some of us down, with other modes of critique which allow us to augment and lift up examples of already on-going structural change.

In this essay, I focus on two biographical works by Hannah Arendt and Simone de Beauvoir that I read as political texts:Rahel Varnhagen: The Life of a Jewess(Arendt 1957) and “Must We Burn Sade?” (Beauvoir 2012). Reading Arendt'sVarnhagenand Beauvoir's “Sade” side by side illuminates their shared preoccupation with lived experience and their common political premises: the antagonism between freedom and sovereignty, and the centrality of action and constructive relations with others. My argument is that these texts constitute an original style of political thinking, which I call politico‐biographical hermeneutics, or reading the life of others as exercises in political theory. Politico‐biographical hermeneutics, as I take it, is not a systematic methodology, but an approach to interpreting sociopolitical forces as they come to bear and are embodied and inscribed in the lived experiences, struggles, and works of representative or exemplary individuals. This approach identifies the political lessons of lived experience and supports one of the central claims of feminist philosophy, namely, that the personal and the political are not antithetical, but relational.

Considerations to integrate feminist security studies (FSS) and global political economy (GPE) were first systematically reflected in the Critical Perspectives section of the June 2015 issue of this journal. That collection presented engaging essays on how the divide between the two fields has evolved and ways we can seek to overcome it—or, indeed, whether we should attempt to bridge the divide. This debate has gained momentum in workshops and conference panels attempting to build bridges between the two feminist subfields. Given the richness of scholarship associated with the two fields, we aim to continue this productive conversation by bringing new voices and ideas into the debate and by engaging in further possibilities for theoretical, methodological, and empirical advancement that allow for a more comprehensive approach to global gendered inequalities and hierarchies—one that is not disciplined by academic boundaries. With this, we hope to challenge the constructed and sometimes violently sustained borders between public and private, domestic and international, political and economic, Global North and Global South, as well as disciplinary “camp structures” (Parashar 2013) that too often shape academic, and also feminist, knowledge production.

The article examines two recent music videos by Black female artists, Nicki Minaj’s Anaconda (2014) and Beyoncé’s Formation (2016), and the heated online discussions around them about whether they are feminist or not. The article argues that the epistemic habit of asking this question often works counterproductively and stabilises the boundaries of feminism. Instead, the two music videos are considered as creative works of Black feminist thought, following Patricia Hill Collins (2009). Collins suggests that in order to challenge traditional forms of white male knowledge production, other forms of expression than academic writing should also be considered theory. The key question then becomes: how do Anaconda and Formation participate in, re-imagine and work as Black feminist thought, understood as complex and dynamic? The article outlines three main critiques directed at the videos: selling out to white people and capitalism; promotion of white, heteronormative body ideals while appropriating queer of color culture; and involvement in so-called ‘reverse oppression’. Anaconda and Formation can be seen to answer each these critiques respectively, when seen connected to and employing strategies of Black feminist theories of pleasure, queer of color critique, and Black feminist politics of coalition among marginalised subjects.

Black Feminist Health Science Studies (BFHSS) is a critical intervention into a number of intersecting arenas of scholarship and activism, including feminist health studies, contemporary medical curriculum reform conversations, disability studies, environmental justice, and feminist technoscience studies (Bailey, 2016). We argue towards a theory of BFHSS that builds on social justice science, which has as its focus the health and well-being of marginalized groups. We would like to move towards a social justice science that understands the health and well-being of people to be its central purpose. This formulation of BFHSS provides evidence of the co-constitutive nature of medical science and popular perception, underscoring the need to engage them simultaneously. Health is both a desired state of being and a social construct necessary of interrogation because of the ways that race, gender, able bodiedness, and other aspects of cultural production profoundly shape our notions of what is healthy (Metzl & Kirkland, 2010).

This paper seeks to explore the subject of global South feminist theology in the public sphere. It attempts to engage the questions of what feminist theology in the global South looks like in the public realm and how it addresses public issues, particularly those that affect women. This will be achieved through a discussion of feminist theology in Latin America and Asia. As will be argued in this paper, feminist theology in the global South is, like all theology, contextual. It is also inherently public and intersectional. As women experience oppression, discrimination, and injustice in various forms in the global South and around the world, they are denied their full humanity. Given the contextual, intersectional, and public nature of feminist theology in the global South, its engagement in the public sphere creates an alternative space for dialogue and action as women strive toward full humanity in the local and global contexts.

Feminism criticises this male totality without an account of our capacity to do so or to imagine or realise a more whole truth.–Catharine A. MacKinnon, Feminism, Marxism, Method, and the State: Tow...

El rigor de la investigación sobre el diseño y en su misma actividad proyectual no conlleva necesariamente el requerimiento para la obtención de un 'empowerment' de las teorías de diseño. También los titubeos, los debates indefinidos, la inconsistencia de las reflexiones en las propuestas proyectuales, lo otro que no acaba de definirse, poseen su dignidad intelectual y cultural; quizás representan mejor tanto eso que llamamos' diseño' como eso que llamamos 'investigación en el diseño'. El presente trabajo expone parte de una investigación sobre la teoría del diseño, especialmente en referencia a la participación privada de dos mujeres de la historia del diseño clásico; Friedl Dicker-Brandeis; Marianne Liebe Brandt. Su finalidad es la de establecer el escenario básico en el que reconstruir posteriormente el aprendizaje que el diseño podría obtener de la filosofía feminista.

This article introduces the possibilities of transnational feminist queer research as seeking to conceptualise the transnational as a methodology composed of a series of flows that can augment feminist and queer research. Transnational feminist queer methodologies can contest long-standing configurations of power between researcher and researched, subject and object, academics and activists across places, typically those which are embedded in the hierarchies of the Global North/Global South. Beginning with charting our roots in, and routes through, the diverse arenas of transnational, feminist, participatory and queer methodologies, the article uses a transcribed and edited conversation between members of the Liveable Lives research team in Kolkata and Brighton, to start an exploration of transnational feminist queer methodologies. Understanding the difficult, yet constructive moments of collaborative work and dialogue, we argue for engagements with the multiplicities of ‘many-many’ lives that rec...

In 2007, a group of practitioners and educators in the KTH School of Architecture in Stockholm banded together with a shared and urgent desire to challenge the status quo of the discipline and prof...

Freelancers who produce creative content online work in an increasingly precarious neoliberal economy, which requires self-branding, self-promotion, and constant audience engagement to succeed. Cre...

Theory is an important preoccupation of articles published in Feminism & Psychology. This Virtual Special Issue includes 10 of those published since the journal’s inception that have a primary focus on theoretical issues related to two related topics – differences and the biological. The concern with differences includes the socially constructed categories sex and gender, as well as sexuality and social class. Those articles addressing the biological represent critical scholarship that is working to negotiate a place for the biology within feminist psychology and entails moving away from the view that the biological is natural and innate. This introductory article addresses how theory fits within feminist psychology and offers a brief history of debates concerning differences and the biological before offering summaries and observations related to each selected article. The featured articles can be located on the Feminism & Psychology website and are listed in Appendix 1 at the end of this article.

This paper argues that two fundamentally incompatible shifts are taking place in higher education institutions in the UK, and beyond: Firstly, there is a move towards appreciation of, and focus on, interdisciplinary teaching, learning and research. Secondly, the university institution is undergoing neoliberal reforms, in the spirit of New Public Management. It is argued that the latter leads to an intensification of pressures to specialise into increasingly narrow disciplinary niches, which in terms is detrimental to the possibilities for interdisciplinary cooperation. (Re)introduction of a feminist ethics of care into the university, as suggested by the feminist slow scholarship movement, is proposed as a possible solution to what is perceived to be negative developments in the higher education sector.

This article traces the girl in The Second Sex [(1949). Paris: Editions Gallimard] as a necessary figure for understanding what it means to become woman. I argue that Simone de Beauvoir’s overall significance and philosophical contribution is intimately connected to what she discovered by asking about this moment of feminine becoming. My central contention is that we cannot understand how one ‘becomes’ woman without first/also undertaking the task of understanding the situation of the girl. Drawing on the new translation of The Second Sex by Constance Borde and Sheila Malovany-Chevallier [(2010). London: Vintage], I offer a close reading of the chapter entitled ‘The Girl’ with attention to embodiment and temporality. In so doing, I seek to expand and refine our understanding of Beauvoir’s philosophical project in The Second Sex; a project which launched a fundamental challenge to the meaning of being and gave rise to the possibility of a feminist philosophy.

Washday at the Pā (‘pā’ is used colloquially by Pākehā to refer to a Māori settlement) is the title of an old schoolbook, a picture reading book for younger schoolchildren, which was produced in 1964 by the state education system in Aotearoa-New Zealand in 1964, written and photographed by Ans Westra, who later became one of the most famous photographers in the country. Washday at the Pā provoked a national debate when the Minister of Education acceded to protests by the Māori Womens Welfare League against its use in classrooms by withdrawing it completely, and the story of this controversy has remained alive in national consciousness ever since. This research brings Māori feminist philosophy to the Washday debate: I take up Mana Wahine theory as a useful lens on the controversy, understood as an event about, with and for women, in the history of Māori education. The purpose of this article is to reread, using Mana Wahine theory, existing arguments about the book’s withdrawal, and to propose an or...

The recently diagnosed “broadening imperative” in revisionary historiography is of special concern to feminist historians, for whom critique of traditional methodological presuppositions has been central to the feminist revisionary project. By examining the performative and figurative elements of feminist historiographical discourse, feminist historians and historiographers can both identify sites of feminist rhetorical resistance to traditional presuppositions, and gain an understanding of how feminist revisionary methodologies have been re-assimilated into traditional methodological and rhetorical paradigms.

A considerable scholarship now describes the increasing neoliberalization of universities and the accompanying impacts on academic research and researchers. However, less attention has been devoted to issues of research project leadership, especially for academics with feminist commitments. This article reports results of a qualitative study of 12 senior academic women from 6 countries who are known for feminist research and explores how they pursue their projects in the context of contemporary changes and challenges. Rather than positioning faculty as passive participants, this study acknowledges their agency within institutional structures, albeit somewhat constrained. The results reveal the range of strategies employed by feminist researchers in various national contexts that enable them to maintain their critical focus despite increasing pressures to conform to neoliberal agendas.

What could a social-justice oriented, feminist data studies look like? The current datalogical turn foregrounds the digital datafication of everyday life, increasing algorithmic processing and data as an emergent regime of power/knowledge. Scholars celebrate the politics of big data knowledge production for its omnipotent objectivity or dismiss it outright as data fundamentalism that may lead to methodological genocide. In this feminist and postcolonial intervention into gender-, race- and geography-blind ‘big data’ ideologies, I call for ethical, anti-oppressive digital data-driven research in the social sciences and humanities. I argue that a reflexive data scholarship can emerge from the reintegration of feminist and postcolonial science studies and ethics of care ideals. Although it is not a panacea for all ails of data mining, I offer a road map for an alternative data-analysis practice that is more power-sensitive and accountable. By incorporating a people-centric and context-aware perspective that acknowledges relationships of dependency, reflects on temptations, and scrutinises benefits and harm, an ‘asymmetrically reciprocal’ (Young, 1997) research encounter may be achieved. I bring this perspective to bear on experiences of a two-year research project with eighty-four young Londoners on digital identities and living in a highly diverse city. I align awareness of uneven relations of power and knowledge with the messy relation of dependency between human and non-human actors in data analysis. This framework productively recognises that digital data cannot be expected to speak for itself, that data do not emerge from a vacuum, and that isolated data patterns cannot be the end-goal of a situated and reflexive research endeavor. Data-driven research, in turn, shows the urgency for renewed feminist ethical reflection on how digital mediation impacts upon responsibility, intersectional power relations, human subjectivity and the autonomy of research participants over their own data.

In this essay, Miriam Greenspan reviews her life’s work as an early pioneer of Feminist Therapy, the influence of her birth in a displaced person’s camp to parents who were Holocaust survivors, and her development as a feminist, social activist, and psychotherapist. She discusses her most influential works, including A New Approach to Women & Therapy (1983, 1993) and Healing Through the Dark Emotions: The Wisdom of Grief, Fear, and Despair (2003). She concludes with a look back at her own spiritual evolution, her assessment of the ultimate contribution of Feminist Therapy to society, the need for a wide model of therapy that incorporates the political and spiritual dimensions of experience, and the challenges that psychology and psychotherapy face in an age of global threat.