The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy functions as a textual site where white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Within this text, white women philosophers critique the field of philosophy for its complicity with whiteness as a structure of power, as normative, and as hegemonic. In this way, the authority of whiteness to define what is philosophically worthy is seen as reinforcing forms of philosophical narcissism and hegemony. Challenging the whiteness of philosophy in terms of its hubristic tendencies, white women philosophers within this text assert their alliance with people of color who have been both marginalized within the field of philosophy and have had their philosophical and intellectual concerns and traditions dismissed as particularistic. Aware that feminist praxis does not necessarily lead to anti-racist praxis, the white women philosophers within this text refuse to telescope as a site of critical inquiry one site of hegemony (sexism) over another (racism). As such, the white women philosophers within this text are conscious of the ways in which they are implicated in perpetuating whiteness as a site of power within the domain of philosophy. Framed within a philosophical space that values the multiplicity of philosophical voices, and driven by a feminist framework that valorizes de-centering locations of hegemony, interdisciplinary dialogue, and transformative praxis, The Center Must Not Hold refuses to allow the white center of philosophy to masquerade as universal and given. The text de-centers various epistemic and value orders that are predicated upon maintaining the center of philosophy as white. The white women philosophers who contribute to this text explore ethics, epistemology, aesthetics, taste, the nature of a dilemma, questions of the secularity of philosophy, perception, discipline-based

"Exotic Appetites" is a far-reaching exploration of what Lisa Heldke calls "food adventuring": the passion, fashion and pursuit of experimentation with ethnic foods. The aim of Heldke's critique is to expose and explore the colonialist attitudes embedded in our everyday relationship and approach to foreign foods. "Exotic Appetites" brings to the table the critical literatures in postcolonialism, critical race theory, and feminism in a provocative and lively discussion of eating and "ethnic" cuisine. Chapters look closely at the meanings and implications involved in the quest for unusual restaurants and exotic dishes, related restaurant reviews and dining guides, and ethnic cookbooks.

This book is a far-reaching exploration of what the Heldke calls 'food adventuring': the passion, fashion and pursuit of the experimentation with ethnic foods. Exotic Appetites brings to the table the critical literatures on colonialism and anticolonialism, on racism and antiracism, and on feminist theory, in a provocative discussion of eating and 'ethnic' food. Chapters examine the meanings and socio-political implications involved in the quest for new and interesting restaurants and exotic dishes, restaurant reviews and dining guides and ethnic cookbooks.

The Atkins diet has transformed the lives of millions of people, revolutionizing grocery store shelves, restaurant menus, and dinner-table conversations. But there are questions beyond its efficacy and longevity. Is the Atkins diet a new wrinkle in capitalist exploitation or a twisted expression of negative body images? Is it a symbol of super-masculinity? Has the Atkins diet really been around for centuries under other names? Can it increase intelligence, or cause global warming and melt the polar ice caps? How does Atkins fit into Kant’s conception of the moral life, or Rousseau’s vision of a kinder, gentler human society? The Atkins Diet and Philosophy wittily explores these and other pressing questions in sixteen entertaining essays. Following the same fun, readable approach as earlier volumes in this series, this book uses philosophy to put the Atkins diet under the microscope, and uses the Atkins diet to teach vital philosophical lessons for life.

The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy functions as a textual site where white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Within this text, white women philosophers critique the field of philosophy for its complicity with whiteness as a structure of power, as normative, and as hegemonic. In this way, the authority of whiteness to define what is philosophically worthy is seen as reinforcing forms of philosophical narcissism and hegemony. Challenging the whiteness of philosophy in terms of its hubristic tendencies, white women philosophers within this text assert their alliance with people of color who have been both marginalized within the field of philosophy and have had their philosophical and intellectual concerns and traditions dismissed as particularistic. Aware that feminist praxis does not necessarily lead to anti-racist praxis, the white women philosophers within this text refuse to telescope as a site of critical inquiry one site of hegemony (sexism) over another (racism). As such, the white women philosophers within this text are conscious of the ways in which they are implicated in perpetuating whiteness as a site of power within the domain of philosophy. Framed within a philosophical space that values the multiplicity of philosophical voices, and driven by a feminist framework that valorizes de-centering locations of hegemony, interdisciplinary dialogue, and transformative praxis, The Center Must Not Hold refuses to allow the white center of philosophy to masquerade as universal and given. The text de-centers various epistemic and value orders that are predicated upon maintaining the center of philosophy as white. The white women philosophers who contribute to this text explore ethics, epistemology, aesthetics, taste, the nature of a dilemma, questions of the secularity of philosophy, perception, discipline-based values around how to listen and argue, the crucial role that social location plays in the continued ignorance about the reality of oppression and privilege as these relate to the subtle forms of white valorization and maintenance, and more. Those interested in critical race theory and critical whiteness studies will appreciate how the contributors have linked these areas of critical inquiry within the often abstract domain of philosophy.