The present volume is an exciting new collection of original essays by outstanding feminist theorists including Sally Haslanger, Marilyn Frye and Linda Alcoff. Feminist Metaphysics is the first collection of articles addressing metaphysical issues from a feminist perspective. The essays cover central feminist topics including: the ontology of sex and gender, persons, identity and subjectivity, and the relations among experience, ideology and reality. Many of the papers combine cutting-edge feminist theory with contemporary metaphysics and the philosophy of language. The volume is also distinctive in including articles representing both analytic and continental perspectives on metaphysics. The essays are philosophically sophisticated and are primarily intended for a professional audience of philosophers and feminist theorists.

Feminist work in the history of philosophy has come of age as an innovative field in the history of philosophy. This volume marks that accomplishment with original essays by leading feminist scholars who ask basic questions: What is distinctive of feminist work in the history of philosophy? Is there a method that is distinctive of feminist historical work? How can women philosophers be meaningfully included in the history of the discipline? Who counts as a philosopher?
This collection is a unique collaboration among philosophers from North America and the Nordic Countries, including papers written from both analytic and continental philosophical perspectives and discussing both ancient and modern philosophers. Feminist Reflections on the History of Philosophy will be of interest to historians of philosophy, feminist theorists, women's studies faculty and students, and humanists interested in canon formation and transformation.

The present volume is an exciting new collection of original essays by outstanding feminist theorists including Sally Haslanger, Marilyn Frye and Linda Alcoff. Feminist Metaphysics is the first collection of articles addressing metaphysical issues from a feminist perspective. The essays cover central feminist topics including: the ontology of sex and gender, persons, identity and subjectivity, and the relations among experience, ideology and reality. Many of the papers combine cutting-edge feminist theory with contemporary metaphysics and the philosophy of language. The volume is also distinctive in including articles representing both analytic and continental perspectives on metaphysics. The essays are philosophically sophisticated and are primarily intended for a professional audience of philosophers and feminist theorists.

Over six previous editions, Twelve Theories of Human Nature has been a remarkably popular introduction to some of the most influential developments in Western and Eastern thought. Now titled Thirteen Theories of Human Nature, the seventh edition adds a chapter on feminist theory to those on Confucianism, Hinduism, Buddhism, Plato, Aristotle, the Bible, Islam, Kant, Marx, Freud, Sartre, and Darwinism. The authors juxtapose the ideas of these and other thinkers and traditions in a way that helps students understand how humanity has struggled to comprehend its nature. To encourage students to think critically for themselves and to underscore the similarities and differences between the many theories, the book examines each one on four points-the nature of the universe, the nature of humanity, the diagnosis of the ills of humanity, and the proposed cure for these problems. Ideal for introductory courses in human nature, introduction to philosophy, and intellectual history, this unique volume will engage and motivate students and other readers to consider how we can understand and improve both ourselves and human society.

Feminist work in the history of philosophy has come of age as an innovative field in the history of philosophy. This volume marks that accomplishment with original essays by leading feminist scholars who ask basic questions: What is distinctive of feminist work in the history of philosophy? Is there a method that is distinctive of feminist historical work? How can women philosophers be meaningfully included in the history of the discipline? Who counts as a philosopher?
This collection is a unique collaboration among philosophers from North America and the Nordic Countries, including papers written from both analytic and continental philosophical perspectives and discussing both ancient and modern philosophers. Feminist Reflections on the History of Philosophy will be of interest to historians of philosophy, feminist theorists, women's studies faculty and students, and humanists interested in canon formation and transformation.

The Metaphysics of Gender is a book about gender essentialism: What it is and why it might be true. It opens with the question: What is gender essentialism? The first chapter distinguishes between essentialism about kinds of individuals (e.g. women and men as groups) and essentialism about individuals (e.g. you and me). Successive
chapters introduce the ingredients for a theory of gender essentialism about individuals, called uniessentialism. Gender uniessentialism claims that a social individual's gender is uniessential to that individual. It is modeled on Aristotle's essentialism in which the form or essence of an individual is the principle of unity of that individual. For example, the form or essence of an artifact, like a house, is what unifies the material parts of the house into a new individual (over and above a sum of parts). Since an individual's gender is a social role (or set of social norms), the kind of unity in question is not the unity of material parts, as it is in the artifact example. Instead, the central claim of gender uniessentialism is that an individual's gender provides that individual with a principle of normative unity-a principle that orders and organizes all of that individual's other social roles. An important ingredient in gender uniessentialism concerns exactly which individuals are at issue-human organisms, persons, or social individuals? The Metaphysics of Gender argues that a social individual's gender is uniessential to it. Gender uniessentialism expresses the centrality of gender in our lived experiences and explores the social normativity of gender in a way that is useful for feminist theory and politics.

We are all immersed in a sea of social norms, but they are sometimes tricky to observe with any clarity. They are often invisible to us and emerge only when they are not observed. Social norms are important to understand because they are both limiting of our freedom, such as gendered and racialized norms, and at the same time the very conditions of our agency. Social Goodness presents an original, externalist answer to the question of the source or origin of social role normativity. Rather than grounding social normativity in the attitudes of persons, the book argues for an externalism that roots social role normativity in the social world itself: in its positions, institutions, and larger architecture. The core insight of externalism is that the function or structural feature of an enterprise or activity can bring with it normative demands quite independently of the attitudes of those who engage with it. According to the artisanal model, just as a carpenter, ceramicist, or chef is responsive to and evaluable under a set of artisanal norms or techniques, so too is a mother and or an academic or a President. The source of normativity is this technique or expertise, independent of the preferences, endorsements, or recognitive attitudes of individuals. The artisanal model for social role normativity has resources to explain both the “stickiness” or persistence of social norms and our ability to criticize existing norms and to engage in normative self-creation—to create new normative selves. The artisanal model also has resources to capture and express the social situatedness, locality, and materiality of social roles. The relational ontology of social roles, implicit in the artisanal model, provides a useful frame to consider both hierarchical and oppressive social relations.

"As a social and legal institution of family formation, and as a personal experience of members of the adoption triad, adoption provides a fresh vantage point on an important set of philosophical and feminist issues. The family is often thought to be the basic and natural form of social life for human beings; adoption, however, highlights the powerful role that law and politics play in shaping families and our ideas about families. As a result, attention to the practices of adoption sheds light upon deeply held, but often tacit assumptions about what is natural and what is social in human life." from the Introduction

The institution of adoption has come under increasing scrutiny in recent years as the adoption world has undergone seismic shifts: the rise in international and transracial adoptions and the effects of global economics; adoption by gays and lesbians; increasing openness in the adoption process; and changes in domestic welfare policy on adoption. Adoption Matters adds to our understanding of reproduction, parenting, familial bonds, personal identity, self-knowledge, and contemporary social policy. The contributors to Adoption Matters explore a range of related topics, such as the manner in which interracial or international adoption affects the way we perceive the relationships among race, ethnicity, and culture and how class affects one's life prospects and choices.

"In this distinctive collection of essays, the authors illuminate adoption by bringing feminist theory to bear on it, and they expand and enrich feminist theory by making it respond to their own personal experience as adoptive parents or as adoptees." Joan Heifetz Hollinger, Boalt Hall School of Law, University of California, Berkeley, editor of Adoption Law and Practice and coeditor of Families by Law: An Adoption Reader

"Adoption Matters courageously examines how adoption influences and challenges our society's understanding of the intersection of family and identity 'an intersection that is both deeply personal and highly political.'" Abigail Garner, author of Families Like Mine: Children of Gay Parents Tell It Like It Is"

The Metaphysics of Gender is a book about gender essentialism: What it is and why it might be true. It opens with the question: What is gender essentialism? The first chapter distinguishes between essentialism about kinds of individuals (e.g. women and men as groups) and essentialism about individuals (e.g. you and me). Successive
chapters introduce the ingredients for a theory of gender essentialism about individuals, called uniessentialism. Gender uniessentialism claims that a social individual's gender is uniessential to that individual. It is modeled on Aristotle's essentialism in which the form or essence of an individual is the principle of unity of that individual. For example, the form or essence of an artifact, like a house, is what unifies the material parts of the house into a new individual (over and above a sum of parts). Since an individual's gender is a social role (or set of social norms), the kind of unity in question is not the unity of material parts, as it is in the artifact example. Instead, the central claim of gender uniessentialism is that an individual's gender provides that individual with a principle of normative unity-a principle that orders and organizes all of that individual's other social roles. An important ingredient in gender uniessentialism concerns exactly which individuals are at issue-human organisms, persons, or social individuals? The Metaphysics of Gender argues that a social individual's gender is uniessential to it. Gender uniessentialism expresses the centrality of gender in our lived experiences and explores the social normativity of gender in a way that is useful for feminist theory and politics.

Substance and Essence in Aristotle is a close study of Aristotle's most profound-and perplexing-treatise: Books VII-IX of the Metaphysics. These central books, which focus on the nature of substance, have gained a deserved reputation for their difficulty, inconclusiveness, and internal inconsistency. Despite these problems, Witt extracts from Aristotle's text a coherent and provocative view about sensible substance by focusing on Aristotle's account of form or essence. After exploring the context in which Aristotle's discussion of sensible substance takes place, Witt turns to his analysis of essence. Arguing against the received interpretation, according to which essences are classificatory, Witt maintains that a substance's essence is what causes it to exist. In addition, Substance and Essence in Aristotle challenges the orthodox view that Aristotelian essences are species-essences, defending instead the controversial position that they are individual essences. Finally, Witt compares Aristotelian essentialism to contemporary essentialist theories, focusing in particular on Kripke's work. She concludes that fundamental differences between Aristotelian and contemporary essentialist theories highlight important features of Aristotle's theory and the philosophical problems and milieu that engendered it.

Charlotte Witt continues her highly regarded exploration of Aristotle's metaphysics in a book devoted to the ontological distinction between potentiality and actuality. She focuses on Metaphysics book ix, which provides the most sustained discussion of this distinction. Witt rejects the conventional reading of this key text that Aristotle differentiated between the two concepts solely to further the investigation of substance. Instead, in an original interpretation of his work, she argues that his development of the distinction between "being x potentially" and "being x actually" allowed Aristotle to develop an intrinsically hierarchical and normative vision of reality.For Witt, Aristotle's views about being shed light on his puzzling use of gender language in his descriptions of reality. This language has become an important issue for feminist scholars who have noted that in Aristotle's metaphysics of substance form is sometimes associated with the male, and matter with the female. Witt's interpretation that Aristotelian reality is intrinsically hierarchical and normative, but not intrinsically gendered, offers a new, important understanding of a controversial aspect of Aristotle's metaphysics."