Abstract Women are the fastest growing prison population in Canada and the United States. Women who are criminalized and incarcerated are almost always prior victims of physical and/or sexual abuse, often at a young age. Foucault’s concept of the “carceral society” allows us to understand how people are deemed criminal or innocent based on a hegemonic system of “norms” which reinforce institutional violence. This article details how those who transgress the norms of being white, male, cisgender, neurotypical, and heterosexual (among others) are often subject to violence and criminalized by default, both in their homes and communities, as well as in the eyes of the state. This “home to prison pipeline” (HTPP) is especially harmful for Black women and women of colour, who face multiple, intersecting oppressions of state policy and violence. Rooted in domestic violence and carcerality in the home, the HTPP operates as a system of close surveillance, honing on those who do not conform to institutional norms. This paper is based in the testimony of incarcerated women, and draws on Foucault’s conceptions of criminality, surveillance, and the development of the modern prison, as well as that of feminist and criminology scholars.

Abstract This article confronts the idea—especially widespread in the field of political philosophy, amongst Italian philosophers associated with feminism of difference, and in general narratives of 1970s Italian feminism—that Carla Lonzi was an anticipator of the Italian thought of sexual difference. Contra seminal texts like Non credere di avere dei diritti (1987) and scholars affiliated with the Libreria delle Donne di Milano and the Diotima philosophical collective, I illustrate how Lonzi was extraneous to the theoretical foundations and practices of “femminismo della differenza.” Notions of the symbolic mother, practices of disparity and ‘entrustment’, concerns with bringing into existence a female symbolic order—which would ground the development of the thought of sexual difference—were either absent in Lonzi’s writings or contested by her. While Lonzi’s work has increasingly been used to advance essentialist, gender-critical arguments by philosophers close to feminism of difference (for whom her work seemingly provides support against the very existence of non-binary, queer, and trans lives), I show how her approach to sexual difference departed significantly from such interpretations and can rather be more convincingly understood through Simone de Beauvoir.

Abstract Street harassment is a widespread urban experience—particularly but not exclusively for women—yet marked by isolation from bystanders and other victim-survivors. Given this isolated dimension, what might a collective response look like? This paper examines a successful case of feminist street art protest in Brussels: posters claiming “laisse les filles tranquilles,” a demand which was swiftly extended on behalf of other groups by similar posters, and copied, commented, and modified both approvingly and disapprovingly by graffiti. Developing a novel critical phenomenological approach based in Sartre’s concept of seriality, this paper argues that the posters’ ingenuity lies in appropriating the infrastructure where harassment occurs, thus exploiting the spatially and temporally dispersed character of these intrusions. This article proceeds in three parts. First, drawing on empirical research on street harassment, I contextualize feminist protest and individual coping strategies within the postcolonial metropole of Brussels. Secondly, I reconceptualize street harassment through Sartrean seriality, combined with phenomenological insights from Beauvoir and Fanon, to underscore the dynamic between material objects, object-like social routines, and anonymity. Thirdly, I show that posters and their responses enable the formation of social antagonism between strangers who are not in a direct, physical relation, thereby politicizing the broader Brussels public.

Abstract This study offers a phenomenological exploration of unchosen pregnancy as a distinct temporal experience. By bracketing the traditionally dominant concept of pregnancy as culminating in birth, this study unveils the unique temporal contours of early pregnancy, particularly when it is not chosen. Through a critical phenomenology analysis, this study demonstrates how unchosen pregnancy is characterized by extreme temporal disorientation, a heightened experience of multiple temporal layers, and a profound loss of temporal grounding. This description of unchosen pregnancy is intended to open new pathways of thought on the ethical issue of abortions and expand the phenomenological understanding of pregnancy.

Abstract This article rethinks the political project of transforming sexual desire and the norms that regulate it, aiming to reduce oppression and marginalization in intimate life. In the wake of recent feminist revivals of this project, such as Amia Srinivasan’s The Right to Sex (2021), I analyze the limitations of two dominant frameworks: ‘disciplinary’ models, which overestimate our capacity to regulate desire, and ‘liberatory’ models, which assume the existence of an authentic, pre-political core of desire that can be freed from power. I argue that both models are flawed, promoting respectively the illusion of total control and prelapsarian fantasies. To move beyond them, I turn to Theodor W. Adorno’s concept of natural history, which challenges the fixity of desire without assuming its infinite malleability. Specifically, drawing on Adorno and his interpreters, I show the natural history provides a framework for conceptualizing agency and transformation that neither negates the constraints shaping desire nor forecloses the possibility of its active reconfiguration. This approach, I suggest, offers a critical foundation for feminist efforts to rethink and reshape desire.

Abstract Thinking about desire has been integral to radical feminism. My goal is to revive a critical politics of desire informed by the history of radical feminist thought: one sensitive to social determinants of romantic and sexual attraction and open to the possibility that our desires can be radically transformed outside of oppressive environments. To do this, I reconstruct radical feminist strategies for navigating politically problematic desires, including demonstrating that recent scepticism toward this project has underestimated its available resources. In particular, I build upon attempts to reconfigure the social contexts in which romantic and sexual desires are formed, including recommending cultural and economic interventions which influence who is seen as desirable. Radical feminists also recognized potential harms of questioning desire, including the problem of intense sexual moralism. In dialogue with this history, I propose that changes in the infrastructure of desire-formation are often better placed to avoid the unproductive shame and defensiveness associated with a critique of desire. So too, I suggest that attempts to remake our public sexual culture ought to incorporate feminist insights about the importance of imagination, experimentation, and open discussion.

Abstract This article examines the relational self-care practices of migrant Chinese women working as massage workers in the United States (hereinafter referred to as Chinese massage workers). Threading both the bodily and the intimate, Chinese massage workers offer care and relaxation for their clients through the modality of touch and quiet comfort. A wealth of scholarly work highlights the complexities of migrant massage workers’ daily lives and their paid labor of care. Thus far, the study of migrant massage workers focuses mainly on their romantic, familial, and work relationships. Little is known about the relational self-care practices that migrant massage workers engage in. Drawing on 20 months of ethnographic fieldwork, this article examines the practice of Chinese massage workers caring for one another through the intellectual genealogy of self-care in Black feminist scholarship. Through an examination of relational self-care performed by and for Chinese massage workers, this article shifts the focus from analyzing the expected performances of care-giving by migrant women massage workers within the economy of racial capitalism to a reconceptualization of self-care as a relational practice.

Abstract In this article, we explore how to engage with the work of ethicists facing public allegations of professional sexual misconduct. Rather than disengaging or proceeding as usual, we propose citing their work alongside impartial information about credible allegations. We choose to isolate the work of ethicists as the target of this proposal because ethicists are distinct on two fronts: they are distinct among philosophers because they have moral authority, and distinct among others with moral authority, such as religious leaders and civil rights activists, because their power is reproduced in part through citations. Our approach offers a nuanced perspective on the power conferred through citations. We argue that individual scholars have a moral and intellectual responsibility to cite using this practice, especially when institutional enforcement of justice is lacking.

Abstract This paper argues that debates concerning gender terms and context sensitivity should take into account retraction, i.e., the ability to take back a previously true assertion of one’s gender identity. We begin by rejecting the intuition that gender terms should vary in truth value based on the “medical” and “bathroom” scenarios, where a trans woman (or man) should be classed as a woman (or man) in the latter, but not the former because she (or he) lacks certain organs (e.g. cervix or testicles). Assigning authority to self-identification, we hold that if someone identifies as a woman in bathroom scenarios she should also be classed as a woman in medical scenarios. Instead, we draw support for context sensitivity of gender terms from retraction data. We take gender retraction to be supported by the testimonies of trans people. Specifically, we explore the less discussed Later in Life narrative where individuals come to realise their true gender identities later in life. After demonstrating the shortfalls of existing contextualist accounts of retraction, we present a novel version of semantic relativism - Gender Relativism - that is faithful to gender testimonies. Our view accounts for retraction, takes into consideration self-identification and explains why transphobic denials of an individual’s gender testimony are false.