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  1.  33
    Age Difference in the Clinical Encounter: Intersectionality and Phenomenology.Hans-Georg Eilenberger, Annemie Halsema & Jenny Slatman - 2019 - American Journal of Bioethics 19 (2):32-34.
    Wilson and colleagues (Wilson et al. 2019) argue that an intersectional approach to the clinical encounter can facilitate trust and understanding between patients and clinicians. An intersectional...
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  2.  59
    Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture.Azille Coetzee & Annemie Halsema - 2018 - Hypatia 33 (2):178-194.
    In this article we aim to show the potential of cross-continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We then (...)
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  3.  89
    Sex and Enhancement: A Phenomenological–Existential View.Guy Widdershoven, Annemie Halsema & Jenny Slatman - 2010 - American Journal of Bioethics 10 (7):20-22.
  4.  18
    Redactioneel.Chantal Bax & Annemie Halsema - 2017 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 109 (1):1-6.
    Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.
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  5.  4
    Becoming a “Vulnerable Senior” in the Days of COVID-19.Hans-Georg Eilenberger, Annemie Halsema & Lotte Schuitmaker - 2022 - Puncta 5 (1):37-57.
    As the COVID-19 crisis unfolded, older people in the Netherlands were framed as essentially vulnerable. In the public discourse, the figure of the “vulnerable senior” rose to unprecedented prominence. Taking a critical-phenomenological approach, we combine an empirical study with philosophical reflection, drawing on phenomenological and post-structuralist work on vulnerability and precarity to interpret quotes from daily newspapers and other media. This approach leads us to distinguish three forms of vulnerability: (1) vulnerability as discursive effect; (2) vulnerability as unrealizable; and (3) (...)
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  6. Breekbare vrijheid. De politieke ethiek van de zorg voor zichzelf.Michel Foucault, Niels Helsloot, Annemie Halsema, Ten Kate & Henk Manschot - 1996 - Tijdschrift Voor Filosofie 58 (3):591-592.
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  7.  33
    Becoming an Embodied Social Self Capable of Relating to Norms: Ricoeur’s Narrative Identity Reconsidered in the Light of Enactivism.Annemie Halsema - 2020 - Journal of French and Francophone Philosophy 28 (1):121-142.
    In this paper, I argue for a revaluation of Paul Ricoeur’s notion of narrative identity in light of what Miriam Kyselo has coined “the body-social problem” in enactivism (Kyselo 2014). It is my contention that while phenomenological perspectives upon the body and the self are considered relevant in enactivism, the hermeneutical, discursive facets are understood as a less essential facet of the self, for instance as the self’s reflexive side, that gives expression to an experiential self (Zahavi 2007: 182-184, 2014: (...)
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  8.  13
    Bodies That Still Matter: Resonances of the Work of Judith Butler.Annemie Halsema, Katja Kwastek & Roel Oever (eds.) - 2021 - Amsterdam University Press.
    Since the appearance of her early-career bestseller Gender Trouble in 1990, American philosopher Judith Butler is one of the most influential (and at times controversial) thinkers in academia. Her work addresses numerous socially pertinent topics such as gender normativity, political speech, media representations of war, and the democratic power of assembling bodies. The volume Bodies That Still Matter: Resonances of the Work of Judith Butler brings together essays from scholars across academic disciplines who apply, reflect on, and further Butler's ideas (...)
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  9.  12
    Cis- en transgender. Performativiteit als lichamelijke en sociale gewoonte.Annemie Halsema - 2022 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 114 (3):336-353.
    Cis and transgender. Performativity as bodily and social habit In this article, I argue that habit formation provides a good starting point to understand gender identity. Judith Butler’s concept of ‘performativity’ indicates that gender identity comes about through a process of social and linguistic repetition of normative representations of gender. The phenomenological notion of ‘habitual identity’ that Maren Wehrle (2021) suggests, complements this notion of performativity, but should be complemented with a psychic aspect to attain a completer notion of performativity. (...)
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  10.  12
    Ethics and Nature Comment on Dorothea Olkowski.Annemie Halsema - 2014 - In Silvia Stoller (ed.), Simone de Beauvoir’s Philosophy of Age: Gender, Ethics. Boston: De Gruyter. pp. 161-164.
  11.  6
    Feminist Explorations of Paul Ricoeur's Philosophy.Annemie Halsema & Fernanda Henriques - 2016 - Lanham: Lexington Books.
    This is the first volume to consider the relevance of hermeneutical philosopher Paul Ricoeur’s thinking for feminist theory. Fourteen renowned scholars, including some young promising ones, critically investigate the gendered aspects of Ricoeur’s main conceptions and explore new possibilities and opportunities for feminist thinking with the help of his philosophy. Among the themes addressed are justice, recognition, critique, discourse, imagination, the capable subject, and universalism.
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  12.  42
    Grenzen aan de maakbaarheid.Annemie Halsema - 2007 - Wijsgerig Perspectief 47 (2):17.
    In het kunstwerk ‘The reincarnation of St. Orlan’ verbeeldt de Franse kunstenares Orlan de consequenties van de gedachte dat het menselijk lichaam construeerbaar zou zijn. Maar haar werk maakt tevens duidelijk waar de grenzen van die maakbaarheid liggen, namelijk in de beleving van het lichaam. In dit artikel licht ik aan de hand van het werk van Descartes en Merleau-Ponty de visie op het lichaam toe die in dit kunstwerk tot uitdrukking komt.
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  13.  70
    Horizontale transcendentie.Annemie Halsema - 2005 - Krisis 6 (4):109-112.
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  14. Het zelf als ander-mijn lichaam als ander: Ricoeurs notie van identiteit.Annemie Halsema - 2006 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 98 (2).
     
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  15.  23
    Identiteit als expressie.Annemie Halsema - 2018 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 110 (3):335-355.
    Identity as expression: Narrativity, embodiment, and intersectionality How to understand intersectional aspects of personal identity such as gender, race or ethnicity, sexual orientation, age and (dis)ability? In this paper, I argue that it requires a notion of personal identity as expression to do so. Most philosophical theories of personal identity do not take into account social, embodied factors such as the ones named above. In order to consider these, I suggest to start from philosophical accounts of narrative identity, notably Schechtman’s (...)
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  16.  25
    Reconsidering the notion of the body in anti-essentialism, with the help of Luce Irigaray and Judith Butler.Annemie Halsema - 2006 - In Deborah Orr (ed.), Belief, Bodies, and Being: Feminist Reflections on Embodiment. Rowman & Littlefield Publishers. pp. 151--61.
  17. The gift of recognition : self and other in the multicultural situation.Annemie Halsema - 2007 - In Helen Fielding, Hiltmann Gabrielle, Olkowski Dorothea & Reichold Anne (eds.), The other: feminist reflections in ethics. New York: Palgrave-Macmillan. pp. 23.
     
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  18.  74
    The Subject of Critique: Ricoeur in Dialogue with Feminist Philosophers.Annemie Halsema - 2013 - Études Ricoeuriennes / Ricoeur Studies 4 (1):21-39.
    This paper aims to show the relevance of Ricœur’s notion of the self for postmodern feminist theory, but also to critically assess it. By bringing Ricœur’s “self” into dialogue with Braidotti’s, Irigaray’s and Butler’s conceptions of the subject, it shows that it is close to the feminist self in that it is articulated into language, is embodied and not fully conscious of itself. In the course of the argument, the major point of divergence also comes to light, namely, that the (...)
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  19. Vrouwelijke identiteit in psychoanalyse en neurobiologie.Annemie Halsema - 2008 - Filosofie En Praktijk 29 (3):55.
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  20.  25
    Ten geleide.Jenny Slatman & Annemie Halsema - 2007 - Wijsgerig Perspectief 47 (2):4-5.
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