Resumen: El presente artículo pretende analizar el discurso empleado por las voces líricas femeninas de las elegías anglosajonas medievales The Wife’s Lament y Wulf and Eadwacer. Mediante la idea de la conciencia del cuerpo femenino como origen de la écriture féminine propuesta por Luce Irigaray y Hélène Cixous, figuras principales del feminismo de la “diferencia” francés, se determinará que el uso discursivo empleado por las voces elegíacas femeninas diverge en cuanto al utilizado por voces elegíacas masculinas y que, de (...) este modo, supone un medio por el que hallar una identidad femenina propia más allá de los constructos de género patriarcales vigentes en la sociedad anglosajona medieval. Abstract: This article aims to analyse the discourse employed by the female lyrical voices in the medieval Anglo-Saxon elegies The Wife’s Lament and Wulf and Eadwacer. Through the idea of female body self-awareness as the origin of écriture féminine proposed by Luce Irigaray and Hélène Cixous, leading figures in French feminism of the sexual “difference”, we will determine that the discursive use applied by female elegiac voices diverges from that used by male elegiac voices and that, thus, it provides a means to find a female identity beyond the patriarchal gender constructs of medieval Anglo-Saxon society. (shrink)

The phenomenon of the stranger reveals that spatial relations are, on the one hand, only the condition and, on the other hand, the symbol of human relations. This article discusses the specific form of interaction of the wife as a stranger in the context of the biblical family. The wife as a stranger is discussed here not in the sense often touched upon in the past, as a wanderer who comes today and goes tomorrow, but rather as a (...) person who comes today and stays tomorrow. She is, so to speak, the potential wanderer: although she has not moved on, she has also not overcome the freedom of coming and going. She is fixed within a particular spatial group, or within a group whose boundaries are similar to spatial boundaries, but her position in this group is determined by the fact that she never belonged to it from the beginning. The unity of nearness and remoteness involved in every human relation is organised, in the phenomenon of the stranger, in a way which may be most briefly formulated by saying that in her relationships, distance means that she, who is close by, is also far away, and her strangeness means that she, who is far away, is also actually near. I examined the implications of knowing and identifying the wife as a stranger for feminist theory and its interpretation. (shrink)

This paper contains some of the most important results obtained from surveys on domestic violence in Serbia and Macedonia, as well as from a survey on violence against women in the Federation of Bosnia and Herzegovina. These surveys have confirmed the results of other research showing that wife abuse is one of the most serious yet at the same time most hidden forms of victimization. It represents the manifestation of power and control over the victim, leading to a loss (...) of trust and a threat to safety. Bearing that in mind, the aim of this paper is to examine the prevalence, structure and some features of wife abuse in the post-war societies of the former Yugoslavia, based on an analysis of the results of these surveys, with particular emphasis on the impact of the economic crisis and war on this phenomenon. (shrink)

This paper aims to investigate the philosophical thought and moral practice of a Korean neo-Confucian female scholar named Kang Chŏngildang 姜靜一堂, who not only believed in moral equality between men and women and the possibility of female sagehood but actually empowered herself to become a moral paragon. Furthermore, Chŏngildang’s strong faith in moral equality between men and women enabled her to engage in social criticism of the existing educational system and social norms which discriminated against women, not by overcoming neo-Confucianism, (...) commonly understood as essentially androcentric and patriarchal, but by wholeheartedly embracing and further re-appropriating it in the service of women’s moral self-empowerment and moral perfectibility. After explicating why Chŏngildang nonetheless subscribed to gendered roles and female virtue with reference to her neo-Confucian worldview, I suggest that she can be called a harbinger of Confucian feminism. (shrink)

This paper rejects two main arguments for absolving the deferential wife and victims of deprived circumstances from responsibility or hlame for their servility: for Susan Wolf, circumstances can determine their reasons and acts, and for Sarah Buss, circumstances can give them excusing reasons for their acts. The paper argues that circumstances can give them justifying reasons to act in ways defending their intrin-sic worth when their acts can be legitimately interpreted as a protest against an attempt to degrade their (...) intrinsic value. (shrink)

Some say that only 30 were seized, and that the Curiae were named after them, but Valerius Antias [fr. 3P] says there were 527, Juba [FGrH275F23] that there were 683. They were virgins, which was Romulus' main justification: no married women were taken – except one, Hersilia, by mistake - since it was not in wanton violence or injustice that they resorted to rape, but with the intention of bringing the two peoples together and uniting them with the strongest ties. (...) As for Hersilia, some say she was married to Hostilius, a very distinguished Roman, others that she was married to Romulus himself and even bore him children: one daughter, Prima, so called from the order of birth, and a single son, whom Romulus named Aollios after the crowd of citizens under his rule, though he was subsequently called Abillios [i.e. Avillius]. Many authors, however, contradict this account, which is given by Zenodotus of Troezen [FGrH 821F2]. (shrink)

Part Time Wife es considerado el primer largometraje de Mc- Carey en el que aparecen sus rasgos más propios. Por su temática y por su relación con The Awful Truth (1937) puede considerarse una comedia de rematrimonio de Hollywood. En ella pueden distinguirse dos núcleos temáticos: el conflicto matrimonial o la amenaza del divorcio y el rematrimonio como retorno al Paraíso.

This selection of essays represents a continuous and coherent developing work which integrates philosophical (abstract) and political (concrete) concerns. The essays draw on an extensive knowledge of and familiarity with 20th-century European philosophy.

A number of philosophers of language have proposed that people do not have conceptual access to‘bare particulars’, or attribute‐free individuals (e.g. Wiggins, 1980). Individuals can only be picked out under some sortal, a concept which provides principles of individuation and identity. Many advocates of this view have argued that object is not a genuine sortal concept. I will argue in this paper that a narrow sense of‘object’, namely the concept of any bounded, coherent, three‐dimensional physical object that moves as a (...) whole (Spelke, 1990) is a sortal for both infants and adults. Furthermore, object may be the infant's first sortal and more specific sortals such as cup and dog may be acquired later in the first year of life. I will discuss the implications for infant categorization studies, trying to draw a conceptual distinction between a perceptual category and a sortal, and I will speculate on how a child may construct sortal concepts such as cup and dog. (shrink)

Abstract:A number of philosophers of language have proposed that people do not have conceptual access to‘bare particulars’, or attribute‐free individuals (e.g. Wiggins, 1980). Individuals can only be picked out under some sortal, a concept which provides principles of individuation and identity. Many advocates of this view have argued thatobjectis not a genuine sortal concept. I will argue in this paper that a narrow sense of‘object’, namely the concept of any bounded, coherent, three‐dimensional physical object that moves as a whole (Spelke, (...) 1990) is a sortal for both infants and adults. Furthermore,objectmay be the infant's first sortal and more specific sortals such ascupanddogmay be acquired later in the first year of life. I will discuss the implications for infant categorization studies, trying to draw a conceptual distinction between a perceptual category and a sortal, and I will speculate on how a child may construct sortal concepts such ascupanddog. (shrink)

Two major social science perspectives on wife abuse have emerged in the last decade. One is a family violence perspective; the other is a feminist perspective. The purpose of this article is to compare the basic premises, methodology, and conclusions of these two perspectives with respect to their views of women and gender. The perspectives differ in the priority that they assign to gender as a factor in the abuse of women by husbands and male intimates, and these differences (...) have implications for research and policy on wife abuse. I argue that the feminist perspective portrays the realities of battering more accurately, and I conclude with directions for future research. (shrink)

'There is something absolute about the letters between you & me; … The letter is a form of communion of the soul-spirit – … one that is faded & yet unimpeded, complete’, wrote Martin Heidegger to his fiancée Elfride Petri shortly before their wedding. In the course of a marriage that lasted almost sixty years Martin and Elfride were often apart, and the letter thus remained a vital means of communication right through to the final years. The letters he sent (...) her are snapshots of the ups and downs, the crises and everyday minutiae from Heidegger’s life: their engagement, the building of the Cabin at Todtnauberg, the part he played in the two world wars, the difficulties of his early professional career, their financial problems, his dealings with women, and his constant concern with expounding his ideas. Apart from three letters now in the hands of the German Literature Archive in Marbach, Elfride Heidegger kept all of the countless letters and cards from her husband locked away in a wooden chest. After reading them one final time, in 1977 she gave the key to this chest to her granddaughter Gertrud Heidegger on condition that she should not open it until after Elfride’s death. After years spent deciphering, transcribing and ordering the letters with the help of her father and her uncle, Gertrud Heidegger has here made a selection of them available to the public and added a commentary that provides relevant background material. This selection from the many letters written by Martin Heidegger to his wife provides an invaluable insight into their life together, their friendships and relationships, and sheds fresh light on the ideas and beliefs of one of the twentieth century’s greatest philosophers. (shrink)

This essay studies Genesis 12:10–13:2 with a literary close reading approach that takes seriously the text’s literary, historical and theological constituent elements. After a brief history of interpretation, it situates the narrative in its historical context, which is followed with a narrative critical reading of the text. The analysis of the text unveils the dissimulations of Abram, who manipulated his wife, Sarai, into thinking her beauty posed a threat to him, while his primary motive rested with the pursuit of (...) economic gain in the face of the severe famine that had impoverished him in Canaan. Abram also succeeded in making Pharaoh believe that Sarai was his sister, on which account he exchanged her for material again. This analysis affords insight into the insecurity, anxiety, feelings of alterity of immigrant populations in their liminal conditions, the mistrust of immigrants by the state and host communities, and the ensuing power play with its concomitant perils. Through these, the passage speaks anew to contemporary communities of faith in view of the prevalent and ever-increasing migratory trends of the 21st century. (shrink)

This paper investigates a sibling metaphor central to Rosenzweig’s reading of the Song of Songs in The Star of Redemption, in which the lovers yearn to be united in societal fraternity. His interpretation is marked by fraternal tropes and the subsequent effacement of gender. Rosenzweig transposes the erotic energy in the Song from a celebration of difference to a longing for sameness, a move that has exegetical, philosophical, and theological implications. Ultimately, the erotic sphere of revelation is surpassed by neighborly (...) “brotherliness” in communal redemption. (shrink)

Fifteen philosophers look at the deeper issues raised in the highly popular TV drama, including common morality, legal correctness and legal ethics, discussing the gray areas of legal battles and maneuvering. Original.

In 1805 Susannah Middleton travelled with her husband, Captain Robert Middleton, to Gibraltar where he was to run the naval dockyard. Abroad for the first time, Susannah maintained a regular correspondence with her sister in England. Casting light on a collection of letters yet to be fully published, the paper gives an account of Susannah‘s experiences as described to her sister. Consideration is given to Susannah‘s position as the wife of a naval officer and her own view of the (...) role she had to play in her husband‘s success. Written at a time when an officers wife could greatly improve his hopes for advancement through the judicious use of social skills, the Middleton letters provide evidence of an often overlooked aspect of the workings of the Royal Navy. (shrink)

What do we know of the wife and child the Buddha abandoned when he went off to seek his enlightenment? For the first time, The Buddha's Wife brings this rarely told story to the forefront, offering a nuanced portrait of this compelling and compassionate figure while also examining the practical applications her teachings have on our modern lives. Princess Yasodhara's journey is one full of loss, grief, and suffering. But through it, she discovered her own enlightenment within the (...) deep bonds of community and "ordinary" relationships. While traditional Buddhism emphasizes solitary mediation, Yasodhara's experience speaks of the Path of Right Relation, of achieving awareness not alone but together with others. The Buddha's Wife is comprised of two parts: the first part is a historical narrative of Yasodhara's fascinating story, and then the second part is a reader's companion filled with life lessons, practices, and reflections for the modern reader. Her story gives readers a relational path, one which speaks directly to our everyday lives and offers a doorway to profound spiritual maturation, awakening, and wisdom beyond the solitary, heroic journey. (shrink)

It would be worth knowing whom the historian married. His wife's name might disclose some local tie in the Sabine country; or it might permit a guess about alliances with families at the metropolis, whether ancient in repute or newly risen to influence. Marriage is a normal device for advancement – ‘decus ac robur’. Cicero did well for himself when, about the year 79 B.C., he married Terentia. She was the half-sister of a Fabia, who was a Vestal Virgin. (...) The Fabii are not only noble but patrician, albeit in temporary eclipse. (shrink)

'There is something absolute about the letters between you & me; … The letter is a form of communion of the soul-spirit – … one that is faded & yet unimpeded, complete’, wrote Martin Heidegger to his fiancée Elfride Petri shortly before their wedding. In the course of a marriage that lasted almost sixty years Martin and Elfride were often apart, and the letter thus remained a vital means of communication right through to the final years. The letters he sent (...) her are snapshots of the ups and downs, the crises and everyday minutiae from Heidegger’s life: their engagement, the building of the Cabin at Todtnauberg, the part he played in the two world wars, the difficulties of his early professional career, their financial problems, his dealings with women, and his constant concern with expounding his ideas. Apart from three letters now in the hands of the German Literature Archive in Marbach, Elfride Heidegger kept all of the countless letters and cards from her husband locked away in a wooden chest. After reading them one final time, in 1977 she gave the key to this chest to her granddaughter Gertrud Heidegger on condition that she should not open it until after Elfride’s death. After years spent deciphering, transcribing and ordering the letters with the help of her father and her uncle, Gertrud Heidegger has here made a selection of them available to the public and added a commentary that provides relevant background material. This selection from the many letters written by Martin Heidegger to his wife provides an invaluable insight into their life together, their friendships and relationships, and sheds fresh light on the ideas and beliefs of one of the twentieth century’s greatest philosophers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:100 Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. Carla Pascoe Leahy From the Little Wife to the Supermom? Maternographies of Feminism and Mothering in Australia since 1945 Men didn’t do anything.... The mother did for the child. The father went out to work.... I was a very determined, modern woman, but I didn’t mind being the little wife. —Marjorie, 1950s mother1 There were (...) competing narratives. One was a woman’s place is full time mothering in the home.... And then there was the feminist movement which said women can do it all.... There was level of unreality about both of them. I did feel really conflicted. —Sally, 1970s mother I read a headline today that said I send my kids to childcare and I refuse to feel guilty.... I feel the guilt a little bit but not enough to stop me from sending them, and I still know that in the long run... it’s far better for me to work and... I don’t want to be a stay at home mum for the rest of my life. —Ariana, 2010s mother 1. All interviewees are referred to by pseudonyms. Where permission is granted by the interviewee, interview material is preserved at Museums Victoria in Melbourne, Australia. All interviews are in the possession of the author. “Marjorie” was interviewed by the author on June 27, 2014; “Sally” was interviewed by the author on March 8, 2014; “Ariana” was interviewed by the author on April 5, 2017. Carla Pascoe Leahy 101 The daily lives and long-term aspirations of Australian mothers have undergone significant changes over the past seventy years, alongside shifting cultural and personal concepts of mothering, employment, and female identity. At face value, these quotes from three generations of Australian mothers imply a trajectory of shifting understandings of care, work, gender, and subjectivity, with women’s self-identity increasingly associated with paid work outside the home. Each of these women positions herself in relation to the dominant gender culture at the time she experienced matrescence.2 Marjorie, who had her children in the 1950s, characterizes herself as “the little wife” and recalls being contented with her role as a stay-at-home mother. Sally, who became a mother in the late 1970s, remembers wanting to believe that “women can do it all” without sacrificing family or career, but she experienced this radical ideal as conflicted at both a cultural and personal level. Ariana, a twenty-first-century mother, feels ambivalent about sending her children to childcare, but had always assumed that she would combine paid work with mothering. Despite this seemingly linear progression from a female identity centered on mothering to one focused on paid work, I argue that closer attention to these maternal narratives reveals that changing gender discourses were experienced as riven with internal contradictions by individual mothers. Drawing on a new collection of fifty-six oral history interviews co-created with Australian women about their experiences of becoming mothers, I will analyze the ways in which changing cultural understandings of selfhood, work, care, and gender have played out in the lives of mothers from 1945 to the present. When I started this project, I envisaged it partially as a history of my grandmother’s, my mother’s, and my own maternal generations. In this sense, it is a record of the living memory of Australian mothering; an archive of the maternal memories still circulating in contemporary Australia. But it is also a history of Australian mothering before, during, and after the women’s liberation movement of the 1970s. The women’s movement initiated fundamental shifts in the ways Australians thought about women’s role in society, 2. Matrescence is a term coined by Dana Raphael to describe the experience of becoming a mother for the first time. See Dana Raphael, “Matrescence, Becoming a Mother, a ‘New/Old’ Rite de Passage,” in Being Female: Reproduction, Power, and Change, ed. Dana Raphael (Berlin: De Gruyter, 1975). 102 Carla Pascoe Leahy their relationships to men and children, and their capabilities in relation to paid and unpaid work. My contention is that the women’s liberation movement unsettled and complicated Australian women’s relationships to... (shrink)

Book reviewed in this article: The Man Who Mistook His Wife for a Hat and Other Clinical Tales. By Oliver Sacks.

Migration policy is a product and producer of identities and values. This article argues that discourses and policies on family reunification participate in the politics of belonging, and that gender and family norms play a crucial role in this production of collective identities, i.e. in defining who ‘we’ are and what distinguishes ‘us’ from ‘the others’. Tracing the development of political debates and policy-making about ‘fraudulent’ and ‘forced’ marriages in the Netherlands since the 1970s, the authors examine how categories of (...) gender and ethnicity interact with ‘other’ transnational marriages and the women who engage in them. These practices of ‘othering’ legitimize restrictive reforms of marriage migration policies. Also, and no less importantly, they serve the symbolic function of defining Dutch identity, and show that the government protects this identity. (shrink)