Black feminist theory and theorizations by feminists of colour have identified and explored emotions linked to race and racism in feminist movements, especially in the US context. Building on this literature, this article explores the changes in feminist emotional dynamics linked to race which have been brought up by the relatively recent adoption of intersectionality in feminist movements’ discourses in two European countries, France and Switzerland, which are both often described as ‘colour-blind’ contexts. Drawing on Hochschild’s concept of feeling rules, (...) we argue that intersectionality has changed the ways feminists are legitimately expected to feel about race and racism within feminist movements in both contexts. As feeling rules vary according to the members’ positions within the movement, we contend that these changes in emotional dynamics contribute to redefine feminists’ relations and feminist membership along racial lines. Based on interviews with young feminist activists in France and Switzerland during mobilization processes characterized by a prominent use of intersectionality, we observe how intersectionality discourses bring about new feeling rules in relation to race and racism. These feeling rules differ for white and non-white feminists: while intersectionality has led young white feminists to self-education and self-critique, racialized feminists often expressed mixed feelings about intersectionality and its use, in particular by white feminists. Importantly, these changes in feeling rules have allowed racialized feminists to renegotiate their relations with white feminists and their emotional content, as well as their position within the movement. (shrink)

The year 2014 marked the 50th Anniversary of Sports Illustrated Swimsuit Issue. I argue that SISI is problematic for the continued struggle of women in sport given the nature and the extent of sexual objectification. The SISI has evolved over the years from a bathing suit fashion spread to a contemporary multimedia colossal. For example, to help celebrate the 50th anniversary, SISI teamed up with Mattel and featured Sports Illustrated Swimsuit Barbie in the February 2014 issue, and a special collector’s (...) item Barbie doll was produced and sold exclusively at Target. Sport is a celebration of human variety, yet Sports Illustrated rarely includes female athletes on their covers, and instead pushes a product that celebrates heterosexuality and sexual objectification of females. (shrink)

Though many pioneering feminists were deeply influenced by American pragmatism, their contemporary followers have generally ignored that tradition because of its marginalization by a philosophical mainstream intent on neutral analyses devoid of subjectivity. In this revealing work, Charlene Haddock Seigfried effectively reunites two major social and philosophical movements, arguing that pragmatism, because of its focus on the emancipatory potential of everyday experiences, offers feminism its most viable and powerful philosophical foundation. With careful attention to their interwoven histories and contemporary concerns, (...) _Pragmatism and Feminism_ effectively invigorates both traditions, opening them to new interpretations and appropriations and asserting their timely philosophical relevance. This foundational work in feminist theory simultaneously invites and guides future scholarship in an area of rapidly emerging significance. (shrink)

I analyze the case of pregnant athletes, and argue that sexism surrounds pregnant athlete’s participation in sport. I claim that we stigmatize the pregnant body in action. Participating in sport wh...

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 55-59 [Access article in PDF] Response to Bennett Reimer, "Once More with Feeling: Reconciling Discrepant Accounts of Musical Affect" Charlene Morton University of British Columbia, Canada In A Philosophy of Music Education, Bennett Reimer reminds us that "the starting point is always an examination of values linked to the question, 'Why and for what purpose should we educate?'"1 But because, as he (...) puts it, the nature of pluralism in multicultural societies makes consensus about the purpose of education impossible, he suggests looking for the answer within the subject itself. For this reason, he returns to the debate about the relationship between inherent and delineative meaning in music. One of his objectives is to caution music educators against constructing "artificial" lessons that define musical feeling as exclusively manifest in either inherent or delineative meaning. I believe that this caution is warranted: contrived or superficial lessons can be miseducative and disappointing. I am less inclined to go the step further to investigate Reimer's position that "it is the complex middle-where both dimensions of music's power help shape and reshape musical reception-that poses the provocative dilemmas" because, although I acknowledge that sound stimulates psycho-physiological reactions, I am more sympathetic with Tia DeNora's observation that we need to think more [End Page 55] about "an interactionist conception of musical affect that moves beyond conundrums concerning whether music's affect is 'immanent' or 'attributed.'"2DeNora explains an interactionist conception of musical affect as an "appropriation of aesthetic materials" by consumers to construct meaning and identity in the context of their everyday lives.3 Her observation and research affirms John Shepherd's claim that music has not simply musical and extra-musical meaning but also ideological significance, "form[ing] an integral part of the social process."4 All to say that I am not going to involve myself in a conundrum revolving around inherent and delineated meaning, appreciated best by musicologists and psychologists. Instead, I want to return to "the starting point" Reimer identifies above, to a discussion about the purpose of public schooling.Beginning with the premise that people appropriate music to construct their realities and, subsequently, music has socio-political significance in how it is produced, presented, and received, I argue that, in addition to the more familiar raisons d'etre of developing subject-specific outcomes such as musicianship, musical intelligence, and, of course, musical enjoyment, music education should be better and explicitly fashioned as a path toward the broad goals of public education. Thus, the thesis of this response advocates a philosophical understanding of what music education can offer that is less about "involving all students in the very same matters to which [many of us] are devoted"-that is, musicianship, musical intelligence, and related philosophical and pedagogical conundrums-and more about realizing the purpose of education through the musical lives of students. To explore this line of thought, I will first review familiar and exceptional mission statements about the purpose of education. I will then revisit Reimer's second story which will serve as an autobiographical episode illustrating what might be educative about an interactionist understanding of musical affect. My conclusion will emphasize that although music, like "each subject studied in schools affords the student a distinctive window or frame through which the world can be viewed,"5 music educators, like all educators, should attend to teaching outside the subject itself if public schooling is to succeed in its distinctive and important mission. The Purpose of Education When anyone asked him where he came from, he said, "I am a citizen of the world."6As a starting point for her study of cosmopolitan citizenship and its importance in educational reform in the United States, Martha Nussbaum cites the words of Diogenes. Her concerns about the force and consequences of American [End Page 56] nationalism and ethnocentrism motivate her argument "for making world citizenship, rather than democratic/national citizenship, as education's central focus." She is clear that her position does not... (shrink)

Introduces fundamental epistemological and metaphysical issues and concepts. Deals comprehensively with Eastern as well as Western philosophy.

Journal of Philosophy of Education, EarlyView.

U.S. Food and Drug Administration policy prohibits blood donation from men who have had sex with men even one time since 1977. Growing moral criticism claims that this policy is discriminatory, a claim rejected by the FDA. An overview of U.S. blood donation, recent donor deferral policy, and the conventional ethical debate introduce the need for a different approach to analyzing discrimination claims. I draw on an institutional understanding of injustice to discern and describe five features of the MSM policy (...) and its FDA context that contribute to its discriminatory effect. I note significant similarities in the 1980s policy of deferring Haitians, suggesting an historical pattern of discrimination in FDA deferral policy. Finally, I point to changes needed to move toward a nondiscriminatory deferral policy. (shrink)

This article clarifies the relationship between moral personhood and moral management in ethical leadership from a Confucian perspective. Drawing from four Confucian classics, this study integrates the leader’s ethical values and activities undertaken to promote virtues in followers. The harmonisation of moral personhood and moral management is facilitated by two cardinal Confucian beliefs: innate human nature and moral self-cultivation. From a Confucian viewpoint, all human beings are endowed with a good nature that enables them to become virtuous persons and leaders. (...) Ethical leaders subdue their selfish desires and extend their natural moral feelings of true goodness, righteousness, propriety and wisdom to others. Moral personhood and moral management are inseparable because to cultivate oneself morally is to help others to become moral persons. By synthesising moral personhood and moral management, a Confucian worldview of ethical leadership contributes to leadership studies in two main ways: safeguarding against the leader’s abuse of power, and advancing organisational change through path-shaping. (shrink)

Business and Society Review, Volume 127, Issue 1, Page 97-125, Spring 2022.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 87-100 [Access article in PDF] "Soul-Less" Christianity and the Buddhist Empirical Self:Buddhist-Christian Convergence? Charlene Burns University of Wisconsin-Eau Claire Buddhist-Christian dialogue seems to founder on the shoals of theological anthropology. The Christian concept of the soul and concomitant ideas of life after death appear to be diametrically opposed to the Buddhist doctrine of anatta, no-self. The anthropological terminology, with its personalist implications in Christianity and (...) its impersonal meanings for Buddhism offers perhaps the greatest challenge to interreligious understanding. The two traditions have built up stereotypical interpretations of one another's (and their own) vocabularies to such an extent that "personal" and "impersonal" have at times operated in dialogue as "party slogans and fighting words. " 1In this paper I explore the plausibility that new interpretations of the human being in both traditions may overcome this problem. There is no agreement across denominations on the meaning of soul for Christianity and likewise no single orthodox interpretation of no-self for all forms of Buddhism. There are of course basics for both traditions that serve as the starting point for all interpretations, and these will be identified below. During the last decade interesting and innovative ways of elaborating on the basics for both Buddhism and Christianity approach something of a middle ground in religious anthropology. It is my thesis that the moves made by Christian theologians toward emphasis on the person as a body-soul unity, and by at least one Buddhist scholar toward the idea of an empirical (not metaphysical) self, are closing what has been perhaps the most problematic gap between the two traditions. The State of the Personal Soul in Christianity The stereotype of Christian anthropology is of the human constituted by a separable body and soul. Although there have been important voices expressing otherwise in history, for the average believer the immaterial soul separates from the physical body at the moment of death, and most assume that the soul goes immediately to its eternal reward or punishment. 2 (While the issue of the timing and nature of resurrection is an important and contested one, attention cannot be given to it here, since the present issue is the soul before death. ) [End Page 87]Early Christians agreed that the human being is more than just a physical body. However, there has never been agreement on the number and kind of "ontological ingredients" it takes to make a person. 3 Trichotomy, dichotomy, and monism have all been proposed at one time or another. The trichotomist position, usually attributed to Paul, was first popular among Greek and Alexandrian Christians. In this view, the human is made up of body, soul, and spirit: the parts function in concert, with soul mediating between the spirit and body. Here, the spirit is the essential self that exists in relationship to God. Dichotomists say that we are made of two substances, body and soul/spirit. This dualism of separable metaphysical substances with soul animating the body came to dominate the Western theological scene, in part due to Augustine's influence. Although there are significant differences in detail between trichotomist and dichotomist positions, what matters for our purposes is the underlying common anthropological assumption that "persons survive apart from their bodies. " 4Strong challenges to dualist anthropologies came in the seventeenth century in the form of materialism and monism. Thomas Hobbes, in Leviathan, argued for materialism, saying that there is no such thing as incorporeal substance. Nothing survives death, he said: it is through divine grace that we will be resurrected into eternity. Present-day descendants of materialism include psychological behaviorism, brain-mind identity theory, and epiphenomenalism. The second strong challenge to dualism took the shape of monism, as in the philosophy of Baruch Spinoza. He believed that reality is a single substance, and matter and spirit are properties of it. All of creation manifests the absolute substance, God. Each entity exists as idea in the mind of God, and so the soul can be said to be eternal when it becomes one with the mind... (shrink)

Against a backdrop of an international trend to shift from a teacher-centred to a learner-centred education, this article explores a Confucian conception of education. Focusing on an ancient Chinese text Xueji, the essay examines its educational ideals and practices based on the principles of ‘choice’, ‘doing’ and ‘power relationship’. It is argued that the educational model in the Xueji does not fit the description of a learner-centred education as commonly understood in the Western literature. Rather, the Xueji advocates a ‘teacher-directed (...) and learner-engaged’ approach by giving the teacher control over the curriculum and authority over the learners while encouraging the learners to participate actively in the learning process. In proposing a conception that is not exactly learner-centred, the Xueji challenges the assumption that ‘good’ education must necessarily be learner-centred. (shrink)

Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The (...) aim is to encourage the further development of a feminist revisioning of pragmatism and a pragmatist version of feminism. (shrink)

This work is organized into five sections on overcoming nihilism and skepticism, interpretive structures of human experience, hermeneutic methods, knowledge and truth, and overcoming the tradition. Annotation copyrighted by Book News, Inc.

In a plenary presentation on structural racism at the 2019 American Society of Bioethics and Humanities Annual Meeting, invited speaker Mary T. Bassett asserted that there is no solidarity without...

The Ultimate Fighting Championship broadcasts Mixed Martial Arts fights in over 149 countries to nearly a billion households worldwide. In 2013, the UFC signed the first ever female fighter Ronda ‘Rowdy’ Rousey. In this essay, I argue that women’s participation in the UFC challenges traditional stereotypes of female physical passivity and Iris Marion Young’s claims about feminine spatiality. However, at the same time, UFC culture emphasizes traditional sexist views of femininity and submissiveness. In order to analyze how gender is constructed (...) in the UFC, theories on women’s lived body experiences through participation in MMA are explored. Brian Pronger’s homosocial and homophobia framework is also applied to the phallocentric discourse that is part of the UFC. (shrink)

Hastings Center Report, Volume 52, Issue S1, Page S50-S56, March‐April 2022.

This article seeks to clarify the purpose of high-stakes exam and its relationship with teaching and learning by elucidating the educational thought of the eminent neo-Confucian thinker Zhu...

Throughout the two-thousand-year span of Christian history, believers in Jesus have sought to articulate their faith and their understanding of how God works in the world. How do we, as we examine the vast and varied output of those who came before us, understand the unity and the diversity of their thinking? How do we make sense of our own thought in light of theirs? The Christian Understandings series offers to help. In this exciting volume, Charlene Burns offers a brief (...) but thorough tour through more than two millennia of thought on the nature of evil. Starting with the contexts of the Hebrew Bible and moving forward, Burns outlines the many ways that Christian thought has attempted to deal with the reality of evil and suffering. From a personal Satan and demonic activity, to questions of free will and autonomy, to the nature of God and Gods role in suffering, Burns offers a clear and compelling overview. (shrink)

In October 2017, after an 11-year-old battle, the Global Association of International Sports Federation classified pole dancing as a professional sport. In this essay, I argue that pole dan...

Confucian education is often associated with rote-memorisation that is characterised by sheer repetition of facts with no or little understanding of the content learnt. But does Confucian education necessarily promote rote-memorisation? What does Confucius himself have to say about education? This article aims to answer the above questions by examining Confucius’ concept of si based on a textual study of the Analects. It is argued that Confucius’ concept of si primarily involves an active inquiry into issues that concern one’s everyday (...) life, promotes inferential thinking, and facilitates self-examination. Far from advocating rote-memorisation, Confucius highlights the need for us to take ownership of our own learning, engage in higher order thinking, and reflectively apply the lessons learnt in our lives. (shrink)

In this essay a selection of images of women Olympians who have opted to pose nude in calendars, in Playboy magazine and in mainstream men's magazines is critically analysed. It is argued that when women athletes pose nude, their talent and incredible skill are trivialised because they are sexually objectified. Based on Nussbaum's theory of objectification, a continuum is developed to analyse the said images. The analysis highlights theories of sexualisation, heteronormative culture, and homophobia which are entangled within the apparent (...) justifications for posing nude. These are rejected in favour of the objectification critique. (shrink)

In this essay Charlene Tan offers a philosophical analysis of the Singapore state's vision of shared citizenship by examining it from a Confucian perspective. The state's vision, known formally as “Our Shared Values,” consists of communitarian values that reflect the official ideology of multiculturalism. This initiative included a White Paper, entitled Shared Values, which presented pejorative assessments of the ideals of “individual rights” and “individual interests” as antithetical to national interests. Rejecting this characterization, Tan argues that a dominant Confucian perspective (...) recognizes the correlative rights of all human beings that are premised on the inherent right to human dignity, worth, and equality. Furthermore, Confucianism posits that it is in everyone's interest to attain the Confucian ethical ideal of becoming a noble person in society through self-cultivation. Tan concludes by highlighting two key implications for Singapore from a Confucian perspective on the Shared Values: first, schools in Singapore should place greater emphasis on individual moral development of their students, and second, more avenues should be provided for residents to contribute actively to the development of the vision of shared citizenship. (shrink)

ABSTRACT Some twenty years ago, sport philosopher Ken Saltman in ‘Men with Breasts’ argued that breasts in American culture signify nurturing motherhood, the object of love and desire, and are capable of selling numerous products from cars to perfume. Saltman focused on bodybuilding and argues that there is gender subversion in bodybuilding reinforced by stereotypical contradictoriness of gender norms, ideals and expectations. A dichotomy continues to exist in sport; women’s breasts are often viewed as incompatible with sport, especially with respect (...) to breastfeeding, as evidenced by the regulations leading up to the 2020 Tokyo games. Breasts are also viewed as nuisance in sport yet simultaneously breasts are highly sexually objectified which results in a challenging and sexist culture that women athletes are forced to navigate. In this article, I aim to provide an updated philosophical analysis on breasts, and argue that breasts continue to create a contested terrain for women athletes. In part one, I make a case for the sexual objectification of breasts and the sports bra in sport, and in section two, I focus on the incompatibility of breasts and challenges for breastfeeding athletes. (shrink)

The factions debating health care reform in the United States have gravitated toward one of two positions: that just health care is an individual responsibility or that it must be regarded as a national concern. Both arguments overlook a third possibility: that justice in health care is multilayered and requires the participation of multiple and diverse communities. _Communities of Health Care Justice_ makes a powerful ethical argument for treating communities as critical moral actors that play key roles in defining and (...) upholding just health policy. Drawing together the key community dimensions of health care, and demonstrating their neglect in most prominent theories of health care justice, Charlene Galarneau postulates the ethical norms of community justice. In the process, she proposes that while the subnational communities of health care justice are defined by shared place, including those bound by culture, religion, gender, and race that together they define justice. As she constructs her innovative theorization of health care justice, Galarneau also reveals its firm grounding in the work of real-world health policy and community advocates. _Communities of Health Care Justice_ not only strives to imagine a new framework of just health care, but also to show how elements of this framework exist in current health policy, and to outline the systemic, conceptual, and structural changes required to put these justice norms into fuller practice. (shrink)

Abstract:Held at Landscape, Language, and the Sublime symposium and creative gathering in Devon, England on Solstice 2016, We Weave and Heft by the River was an all-night, socially-engaged event that explored ways to grieve the current loss of non-human species and ecological habitats. We Weave and Heft by the River considered how inheritors of the colonial legacy may have a compromised ability to grieve due to transformations tied to agriculture and colonization. We considered the social nature of grief, the possibility (...) of grieving with non-humans, and the importance of grief in unraveling colonial practices of time and space. (shrink)

O presente artigo tem como objetivo analisar as implicações críticas da imunização biopolítica da vida humana a partir das reflexões de Roberto Esposito, problematizando a seguinte questão: em tempos de pandemia viral e, consequentemente, de Estados emergenciais, de que maneira o paradigma imunitário atua sobre a vida humana? A hipótese que gostaríamos de desenvolver parte do relevo de que, em crises agudas, o paradigma imunitário é tensionado ao seu limite, convergindo para a produção de Estados de emergência segundo os quais (...) são responsáveis por introduzir políticas nefastas de produção tanto da vida quanto da morte. Para validar nossa hipótese e desenvolver o objetivo e a problemática da pesquisa, o presente texto se organiza em dois momentos: primeiramente, nosso intuito consiste em apresentar brevemente a reflexão de Esposito acerca do paradigma imunitário; em seguida, temos como fito analisar criticamente o estado de pandemia viral à luz do paradigma imunitário, buscando encontrar vestígios de como tal ferramenta conceitual nos permite desenvolver uma interpretação para o tempo presente. (shrink)

Dans la rare littérature dédiée à la dynamique conjugale des sujets toxicomanes, plusieurs particularités sont mises en avant : l’indifférenciation sexuelle, la structure conjugale en triade, mais aussi l’investissement du toxique comme « mythe fondateur » du couple. L’article tend à mettre en évidence, chez des couples sous traitement de substitution, de quelle façon l’accès à la parentalité peut être source de bouleversements intenses, notamment par la réintroduction brutale de la différenciation sexuelle. À partir d’entretiens conjugaux, il a été relevé (...) un vécu corporellement et psychiquement effractant au moment de la naissance du premier enfant. On observe une réorganisation de la dynamique conjugale avec une impossibilité à poursuivre la vie conjugale sur le plan sexuel et une confusion des rôles parentaux. (shrink)

ABSTRACTThis article highlights the salient educational insights concerning the roles and identities of women from four Confucian classics known as the Four Books for Women. Written by w...

I shall respond to Michael Hand’s rejoinder in respect of the two ‘difficulties’ he has identified with my arguments.

In this essay, I draw upon Ellen J. Langer’s notions of mindlessness and mindfulness to identify and delineate Confucius’ views on mindfulness. Langer’s theory exemplifies a social-cognitive approach to mindfulness which is a prominent orientation in the extant research. I argue that Confucius, like Langer, rejects mindlessness that is characterised by an over-reliance on automatic responses based on past knowledge and experiences. Furthermore, Confucius supports Langerian mindfulness by underlining the importance of a flexible mindset that is demonstrated through making novel (...) distinctions, appreciating new perspectives and being sensitive to the context. But Confucius’ formulation of mindfulness goes beyond Langer’s by advocating the setting of one’s heart-mind on learning and the application of virtues. A Confucian interpretation of mindfulness debunks an East-West dichotomy on mindfulness and illustrates the harmonisation of the cognitive, affective, moral and social dimensions of mindfulness. (shrink)

Moralism is an often-cited feature of populist politics; yet, as a concept, it remains under-theorised in current literature. This paper posits that to understand the threat that populism poses to democracy, it is necessary to develop this key feature of populism. Essential to discerning what moralism is is the difference between moralism, or moralistic blame, and moral criticism. While moral criticism is a restrained and thoughtful method of holding persons accountable for their actions, moralism amounts to a distinctly punitive form (...) of exclusion: it seeks to undermine the equal moral status of the target of criticism. As a key feature of populism, then, moralism enables a political actor to solidify a conception of the ‘morally-pure‘ while normalising hate and disrespect for particular persons and groups in society. Populism – shaped by the features of anti-pluralism and moralism – therefore presents a clear threat to democracy, especially if we consider pluralism and recognition-respect as two basic principles underpinning democracy itself. (shrink)

This article explores Mencius’ extension of moral feelings and its potential to address a key challenge in cosmopolitan education: how to motivate students to expand their existing affection and obligations towards their family and community to the rest of the world. Rather than strong universalism, a Mencian orientation is aligned with rooted cosmopolitanism that takes into account localised and cultural contexts that underpin, determine and give value to social practices. Mencius’ approach, as argued in this essay, highlights the spontaneous human (...) reactions to ethical situations, innate human goodness, analogical reasoning, moral character and agency. A Confucian form of cosmopolitan education gives emphasis not only to the students’ moral imagination but also their instinctual responses, self-reflection and rationality. Such an education seeks to integrate emotions and reasoning through the utilisation of paradigm scenarios that identify and reinforce the natural compassionate feelings in the learner. (shrink)

Drawing on the Huainanzi (The Master of Huainan), this article delineates an ancient Chinese understanding of distributed leadership. Accordingly, distributed leadership advocates the distribution of task that combines responsibility and authority; and the harmonious co-existence of the empowerment of others and positional authority. The distribution of responsibility and authority is undertaken by an exemplary leader who inspires others through one’s moral character and influence. Furthermore, distributed leadership infuses responsibility with positional, social and moral authority; harmonises the personal and interpersonal qualities (...) of leaders; and reinforces rational persuasion with role-modelling by the leaders. The notion of distributed leadership that is informed by the Huainanzi contributes to the existing literature by addressing a prominent challenge and a prevailing misconception concerning this leadership construct. In addition, the proposed account guides leaders to revamp organisational structure, implement staff deployment policies and lead on the basis of fairness and moral leadership. (shrink)

The author argues that the contributions of Jane Addams and the women of theHull House Settlement to pragmatist theory, particularly as formulated by JohnDewey, are largely responsible for its emancipatory emphasis. By recoveringAddams's own pragmatist theory, a version of pragmatist feminism is developedthat speaks to such contemporary feminist issues as the manner of inclusionin society of diverse persons, marginalized by gender, ethnicity, race, andsexual orientation; the strengths and limitations of standpoint theory; and theneed for feminist ethics to embrace the social (...) nature of morality. The model ofsocial democracy that informs the pragmatist shift from a detached theory ofknowing to an engaged theory of understanding differentiates it from both liberalindividualism and communitarianism. Dewey's repeated attacks on theincoherence of the model of classical liberal individualism, for example, areeven more persuasive when seen in the context of the model of the intersubjectiveconstitution of the individual that Addams develops from examining therelation of personal development to social interaction among the women residentsof Hull House. (shrink)

We critically analyze four images of female Paralympians posing nude in ESPN The Magazine’s Body Issue from the years 2009, 2010, 2012, and 2014. Past literature shows that media portrayals of female Paralympians emphasize esthetically pleasing bodies, able-bodied images and asexualization. Weaving’s continuum of sexual objectification was applied to assess the varying degrees of sexual objectification showcased within each image. From a feminist perspective, discourses of heteronormativity and ableism were applied to outline the concerns with female Paralympic representation in The (...) Body Issue. We argue that by normalizing disability and sexual objectification, woman athletes are trivialized. (shrink)