Research into war rape has shown that rape is not incidental to the general violence of war but is instead an integral part of war strategies. Such research makes it clear that in the context of war, rape serves to injure women on an individual level, but has the more strategic effect of fracturing communal bonds. Similarly, the growing body of research investigating the reasons for, and consequences of, the rape of lesbian women, indicates that these rapes have far-reaching consequences for lesbian communities and serves to reinforce patriarchal heteronormativity. While there is much research around both war and lesbo-phobic rape, the aim of this paper is to bring this research together in order examine lesbo-phobic rape through the lens of war rape theory. This paper aims to show how both “forms” of rape appear to hinge on the meanings assigned to women during peacetime and how both lead to the destruction of individual victims and their communities, while bolstering the subjectivities of the perpetrators and increasing the bonds of those complicit in such violence. The use of the theoretical understandings of war rape thus enriches the understandings of lesbo-phobic rape and shows that there are many continuities between the two.

In this paper I link the very interesting analysis of responsibility provided by Larry May and Robert Strikwerda in “Men in Groups: Collective Responsibility for Rape (May and Strikwerda 1994) to some strategies for helping women avoid rape. In addition, I call for some clarification on May and Strikwerda's claim that rapists are fully responsible for their actions and that it is largely a matter of luck which men actually turn out to be rapists.

Recent welfare cuts have revealed that the patriarchal control of women's domestic labor has been significantly relocated from the home and the governmental bureaucracy to the marketplace. Through the sale of domestic and reproductive labor, many low income women have come to occupy a class position in relation to middle and upper income families which parallels the position occupied by the traditional wife in relation to her husband.

Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't exactly indulge in comparative philosophy. Rather, she tries to make the most of the existing “coincidences,” using both western and Asian thought in order to open a new area for the production of concepts and a new field for philosophy in general.

Ross examines the relation between thought and madness within the practical and theoretical wings of Kant's critical philosophy. She argues that the notion of critique is formulated as a guard against the tendency of thought to madness. She locates the significance of David'Ménard's essay on Kant's pre-critical works in the idea that Kant's own tendency to madness functions in these early works as a motivational principle for the mature, critical system.

What elements lie at the core of patriarchal consciousness and give it its particular expressions? Beneath the hatred of women, at its source, is a profound, dissociating fear: the fear of non-being, the Absence beyond Death. In an effort to escape death and non-being, the patriarchs have constructed a conception of existence which is split in two, with eternal life, God, meaning and spirit on one side and bodily death on the other. The masculist association of women with bodies, nature and the birthing-dying cycle places us clearly on the side of death, in the realm of being which is and necessarily must be despised and controlled. Alienation from the rhythms of life, giving rise to a crisis of meaning; the denial of death, which leads paradoxically to an adoration of death; and a hysterical ambivalence to sex and sensuality all coalesce and find concrete expression in the personal and institutionalized hatred of Woman.

The paper argues that psychoanalysis and deconstruction offer more to feminist theory than contestation. The common feminist criticisms of the work of Lacan and Derrida are not as compelling as may be thought. Among the possibilities for feminist theory using psychoanalysis and deconstruction is the scrutiny of theory as theory—and this will inevitably include scrutinizing feminist theory itself.

This essay provides a critical analysis of rape prevention since the 1980s. I argue that we must challenge rape prevention's habitual reinforcement of the notion that fear is a woman's best line of defense. I suggest changes that must be made in the anti-rape movement if we are to move past fear. Ultimately, I raise the question of what, if not vague threats and scare tactics, constitutes prevention.

Jana Sawicki uses the work and methods of Foucault to explore the possibility of a politics of difference. I argue that Foucault may help us overcome some forms of dogmatism inherited from men's political philosophy of the past, but Foucault is otherwise useless, or worse: misleading. Because Sawicki presents a politics of diversity among women regardless of, and independent from, a politics of sexual difference, I believe Foucault is misleading.

This essay challenges the reduction of Gayatri Spivak's critique of postcolonial reason to functional and derivative identity politics. Such a reading neutralizes the philosophical nature of Spivak's conceptual contributions. Because Spivak is derided as preaching about subaltern victimhood, this essay discerns what is philosophical about the concept of the subaltern. I focus on Spivak's attempt at a space‐clearing gesture that can create the possibility for breaking the frame of Eurocentrism. I argue that for this philosopher of the future, the concept of the subaltern is vital for making history and all its victims real. Rather than reiterating the dialectic of “Western philosopher” and “postcolonial critic,” our philosopher of the future knows how most philosophy begins with the commonplace of sorrow. In postcolonialism, she prays to be haunted by the ghosts of (our) history's victims. In other words, our philosopher of the future learns how we make (our) ghosts—as (this) history happens to us (right now). Because we are serious about philosophy, and not preserving our over‐determined parts in The Great Game, this essay reads Spivak's critique of postcolonial reason to show how she prefigures “colonialism to come” in Euro‐US epistemological training.

We contest each other's memory claims all the time. I am concerned with how the contesting of memory claims and narratives may be an integral part of many abusive situations. I use the writings of Otto Weininger and the False Memory Syndrome Foundation to explore a particular strategy of discrediting women as rememberers, making them more vulnerable to sexual harm. This strategy relies on the presentation of women as unable to maintain a stable enough sense of self or identity to be trustworthy testifiers to their own harm.

This essay outlines how Western culture, and in particular the practice of architecture, has failed to develop a nuanced and ethical approach to alterity. It examines Maurice Merleau-Ponty's conception of the flesh as a process of continual self-interrogation through perceptual acts that intertwine communality and difference, establishing a shared world through interlocution, and explores how the work of Merleau-Ponty and Luce Irigaray augment each other to deepen our understanding of alterity. It then examines architectural design as an intercorporeal and intersubjective act that creatively refigures sedimented spatial and social habits. Using the example of an architectural design studio, it demonstrates how designers can critically confront nuances of alterity through investigating the corporeal and social depths of architecture.