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Kathleen O'Grady [7]Kathleen A. O'Grady [1]
  1. Where Bodies Embrace: Pamela Sue Anderson's A Feminist Philosophy of Religion.Kathleen O'Grady - 1999 - Feminist Theology 7 (20):99-109.
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  2. Luce Irigaray, Thinking the Difference: For a Peaceful Revolution Reviewed By.Kathleen A. O'Grady - 1996 - Philosophy in Review 16 (3):174-176.
  3.  1
    Book Reviews : Consolidating Global Feminism: Loulou Brown, Helen Collins, Pat Green, Maggie Humm and Mel Landells (Eds) The International Handbook of Women's Studies (WISH) New York: Harvester Wheatsheaf, 1993, 449 Pp., ISBN 7450-1413-5. [REVIEW]Kathleen O'Grady - 1995 - European Journal of Women's Studies 2 (2):285-286.
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    Book Reviews : In the Beginning: Julia Kristeva, a Philosopher of Time: Julia Kristeva Proust and the Sense of Time, Trans. Stephen Bann London: Faber and Faber, 1993, 103 Pp., ISBN 0-571-16880-9 Julia Kristeva Le Temps Sensible: Proust Et l'Experience Litteraire Paris: Gallimard, 1994, 455 Pp., ISBN 2-07-073116-2 English Trans: Time and Sense: Proust and the Experience of Literature, Trans. Ross Guberman New York: Columbia University Press, 1996, 403 Pp., ISBN 0-231-10250-X Julia Kristeva Les Nouvelles Maladies de l''me Paris: Librairie Arthàme Fayard, 1993, 204 Pp., ISBN 2-213-02961-X English Trans: New Maladies of the Soul, Trans. Ross Guberman New York: Columbia University Press, 1995, 242 Pp., ISBN 0-231-09982-7. [REVIEW]Kathleen O'Grady - 1997 - European Journal of Women's Studies 4 (2):236-240.
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    The Tower and the Chalice: Julia Kristeva and the Story of Santa Barbara.Kathleen O'Grady - 2002 - Feminist Theology 10 (29):40-60.
    The critical commentaries that take up the work of Julia Kristeva all too often disregard the 'religious content' that is central to her oeuvre from the 1980s to the present. Topics such as maternity, abjection, love and melancholia have been covered extensively by readers of Kristeva, yet most neglect to forge a connection between Kristevan theory and her religious, primarily Catholic, forays and examples, choosing to view these theologically inspired illustrations as merely incidental to her theory. And those readers who (...)
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