The Routledge Companion to Feminist Philosophy is an outstanding guide and reference source to the key topics, subjects, thinkers, and debates in feminist philosophy. Fifty-six chapters, written by an international team of contributors specifically for the Companion, are organized into five sections: (1) Engaging the Past; (2) Mind, Body, and World; (3) Knowledge, Language, and Science; (4) Intersections; (5) Ethics, Politics, and Aesthetics. The volume provides a mutually enriching representation of the several philosophical traditions that contribute to feminist philosophy. It also foregrounds issues of global concern and scope; shows how feminist theory meshes with rich theoretical approaches that start from transgender identities, race and ethnicity, sexuality, disabilities, and other axes of identity and oppression; and highlights the interdisciplinarity of feminist philosophy and the ways that it both critiques and contributes to the whole range of subfields within philosophy.

Arguably the most prolific and most widely read philosopher of our time, Slavoj Zizek has made indelible interventions into many disciplines of the so-called human sciences that have transformed the terms of discussion in these fields. Although his work has been the subject of many volumes of searching criticism and commentary, there is no assessment to date of the value of his work for the development of these disciplines. "Zizek Now" brings together distinguished critics to explore the utility and far-ranging implications of Zizek's thought and provide an evaluation of the difference his work makes or promises to make in their chosen fields. As such, the volume offers chapters on quantum physics and Zizek's transcendentalist materialist theory of the subject, Hegel's absolute, materialist Christianity, postcolonial violence, eco-politics, ceremonial acts, and the postcolonial revolutionary subject. Contributors to the volume include Adrian Johnston, Ian Parker, Todd McGowan, Bruno Bosteels, Erik Vogt, Verena Conley, Joshua Ramey, Jamil Khader, and Zizek himself.

Arguably the most prolific and most widely read philosopher of our time, Slavoj Zizek has made indelible interventions into many disciplines of the so-called human sciences that have transformed the terms of discussion in these fields. Although his work has been the subject of many volumes of searching criticism and commentary, there is no assessment to date of the value of his work for the development of these disciplines. "Zizek Now" brings together distinguished critics to explore the utility and far-ranging implications of Zizek's thought and provide an evaluation of the difference his work makes or promises to make in their chosen fields. As such, the volume offers chapters on quantum physics and Zizek's transcendentalist materialist theory of the subject, Hegel's absolute, materialist Christianity, postcolonial violence, eco-politics, ceremonial acts, and the postcolonial revolutionary subject. Contributors to the volume include Adrian Johnston, Ian Parker, Todd McGowan, Bruno Bosteels, Erik Vogt, Verena Conley, Joshua Ramey, Jamil Khader, and Zizek himself.

The Routledge Companion to Feminist Philosophy is an outstanding guide and reference source to the key topics, subjects, thinkers, and debates in feminist philosophy. Fifty-six chapters, written by an international team of contributors specifically for the Companion, are organized into five sections: (1) Engaging the Past; (2) Mind, Body, and World; (3) Knowledge, Language, and Science; (4) Intersections; (5) Ethics, Politics, and Aesthetics. The volume provides a mutually enriching representation of the several philosophical traditions that contribute to feminist philosophy. It also foregrounds issues of global concern and scope; shows how feminist theory meshes with rich theoretical approaches that start from transgender identities, race and ethnicity, sexuality, disabilities, and other axes of identity and oppression; and highlights the interdisciplinarity of feminist philosophy and the ways that it both critiques and contributes to the whole range of subfields within philosophy.

Women and other oppressed and deprived people sometimes collude with the forces that perpetuate injustice against them. Women's acceptance of their lesser claim on household resources like food, their positive attitudes toward clitoridectemy and infibulations, their acquiescence to violence at the hands of their husbands, and their sometimes fatalistic attitudes toward their own poverty or suffering are all examples of "adaptive preferences," wherein women participate in their own deprivation.
Adaptive Preferences and Women's Empowerment offers a definition of adaptive preference and a moral framework for responding to adaptive preferences in development practice. Khader defines adaptive preferences as deficits in the capacity to lead a flourishing human life that are causally related to deprivation and argues that public institutions should conduct deliberative interventions to transform the adaptive preferences of deprived people. She insists that people with adaptive preferences can experience value distortion, but she explains how this fact does not undermine those people's claim to participate in designing development interventions that determine the course of their lives. Khader claims that adaptive preference identification requires a commitment to moral universalism, but this commitment need not be incompatible with a respect for culturally variant conceptions of the good. She illustrates her arguments with examples from real-world development practice.
Khader's deliberative perfectionist approach moves us beyond apparent impasses in the debates about internalized oppression and autonomous agency, relativism and universalism, and feminism and multiculturalism.

Women and other oppressed and deprived people sometimes collude with the forces that perpetuate injustice against them. Women's acceptance of their lesser claim on household resources like food, their positive attitudes toward clitoridectemy and infibulations, their acquiescence to violence at the hands of their husbands, and their sometimes fatalistic attitudes toward their own poverty or suffering are all examples of "adaptive preferences," wherein women participate in their own deprivation.
Adaptive Preferences and Women's Empowerment offers a definition of adaptive preference and a moral framework for responding to adaptive preferences in development practice. Khader defines adaptive preferences as deficits in the capacity to lead a flourishing human life that are causally related to deprivation and argues that public institutions should conduct deliberative interventions to transform the adaptive preferences of deprived people. She insists that people with adaptive preferences can experience value distortion, but she explains how this fact does not undermine those people's claim to participate in designing development interventions that determine the course of their lives. Khader claims that adaptive preference identification requires a commitment to moral universalism, but this commitment need not be incompatible with a respect for culturally variant conceptions of the good. She illustrates her arguments with examples from real-world development practice.
Khader's deliberative perfectionist approach moves us beyond apparent impasses in the debates about internalized oppression and autonomous agency, relativism and universalism, and feminism and multiculturalism.

Decolonizing Universalism argues that feminism can respect cultural and religious differences and acknowledge the legacy of imperialism without surrendering its core ethical commitments. Transcending relativism/ universalism debates that reduce feminism to a Western notion, Serene J. Khader proposes a feminist vision that is sensitive to postcolonial and antiracist concerns. Khader criticizes the false universalism of what she calls 'Enlightenment liberalism,' a worldview according to which the West is the one true exemplar of gender justice and moral progress is best achieved through economic independence and the abandonment of tradition. She argues that anti-imperialist feminists must rediscover the normative core of feminism and rethink the role of moral ideals in transnational feminist praxis. What emerges is a nonideal universalism that rejects missionary feminisms that treat Western intervention and the spread of Enlightenment liberalism as the path to global gender injustice. The book draws on evidence from transnational women's movements and development practice in addition to arguments from political philosophy and postcolonial and decolonial theory, offering a rich moral vision for twenty-first century feminism.

Decolonizing Universalism argues that feminism can respect cultural and religious differences and acknowledge the legacy of imperialism without surrendering its core ethical commitments. Transcending relativism/ universalism debates that reduce feminism to a Western notion, Serene J. Khader proposes a feminist vision that is sensitive to postcolonial and antiracist concerns. Khader criticizes the false universalism of what she calls 'Enlightenment liberalism,' a worldview according to which the West is the one true exemplar of gender justice and moral progress is best achieved through economic independence and the abandonment of tradition. She argues that anti-imperialist feminists must rediscover the normative core of feminism and rethink the role of moral ideals in transnational feminist praxis. What emerges is a nonideal universalism that rejects missionary feminisms that treat Western intervention and the spread of Enlightenment liberalism as the path to global gender injustice. The book draws on evidence from transnational women's movements and development practice in addition to arguments from political philosophy and postcolonial and decolonial theory, offering a rich moral vision for twenty-first century feminism.