In this article, I argue in favor of an intersectional account of religious identity to better make sense of how religious subjects can be treated with epistemic injustice. To do this, I posit two perspectives through which to view religious identity: as a social identity and as a worldview. I argue that these perspectives shed light on the unique ways in which religious subjects can be epistemically harmed. From the first perspective, religious subjects can be harmed when their religion is racialized or when their gender and dress are mistakenly thought to be predictive of their beliefs and practices. As an instance of this, I focus on the epistemic harms facing Muslim women who practice veiling. From the worldview perspective, religious subjects can be harmed when we, by contrast, underestimate the force of the connections between religion, race, and gender. Such connections can give rise to intersectionally rich theologies that can in turn be marginalized and denied credibility. To illuminate the worldview perspective, I focus on Christian abolitionist and feminist Sojourner Truth.

“Multidimensional” accounts of autonomy offer multiple, rather than unitary, dimensions along which to measure autonomy. Such accounts are significant developments in the literature and help generate nuanced, degree-based frameworks. However, transnational feminists—those theorizing feminism in light of (post)colonialism and global neoliberalism—may raise concerns about multidimensional accounts for women in the Global South. For instance, there may be worries about the generalized focus and implicit individualism that still lurks. Sympathetic to both non-unitary autonomy and transnational feminist projects, I argue that multidimensional accounts can be salvaged from such critiques with two amendments. First, they can adopt what I label a “critical” relational framing, and second, they can include intersectional identities. Using commercial surrogates in India as an example, I show how these amendments to multidimensional theories might better serve these women of color, and indeed all persons.

The recent debate in feminist philosophy about an adequate concept of woman presupposes the distinction between sex and gender, and most proposals operate on the gender level. Building on Simone de Beauvoir, Toril Moi suggested an account of “woman” that does not rely on the distinction between sex and gender (Moi 1999a). She criticizes that this distinction suggests too strong a separation between the bodily and social dimensions of a person's identity. Instead, her account of “woman” centers around the phenomenological concept of the “body as situation” or the lived/living body (Leib). This understanding of the body emphasizes a person's subjective experience of their own body rather than a third-personal (for example, medical) perspective on humans’ bodies. With her proposal, Moi aims, on the one hand, to resist biological determinism, and, on the other, to avoid the dualism of the sex/gender distinction. In this article, I re-introduce Moi's position to the recent debate and examine how it fares regarding the “inclusion problem” (Katharine Jenkins) toward trans women. I suggest that Moi's account provides resources for an attractive, individualistic, and hence inclusive account of embodied gender identity. For political purposes, however, we also need to analyze concrete contexts of gender-related oppression.

Anti-exceptionalists about formal logic think that logic is continuous with the sciences. Many philosophers of science think that there is feminist science. Putting these together: can anti-exceptionalism make space for feminist logic? The answer depends on the details of the ways logic is like science and the ways science can be feminist. This paper wades into these details, examines five different approaches, and ultimately argues that anti-exceptionalism makes space for feminist logic in several different ways.

Trans and gender-nonconforming people sometimes say that certain gender norms are authentic for them. For example, a trans man might say that abiding by norms of masculinity tracks who he really is. Authenticity is sometimes taken to appeal to an essential, pre-social “inner self.” It is also sometimes understood as a moral notion. Authenticity claims about gender norms therefore appear inimical to two key commitments in feminist philosophy: that all gender norms are socially constructed, and that many domains of gender norms are both morally and prudentially bad. I argue that that this apparent tension is illusory. Concordant with existing trans narratives of authenticity, I articulate an existentialist view that understands authenticity as a socially embedded, constructive project undertaken in a non-ideal social world, rather than a reflective uncovering of a pre-given, essential self. I then show that authenticity and morality can come apart; what is authentic for someone need not be either morally good or good for them. I conclude that the authenticity of gender norms does not cut against the feminist commitments that I identify. This conclusion enables a theoretical space that is both respectful of trans experience and critical of dominant gender norms, an important liberatory goal.

There was a day in March 2020 when I discovered I was old. There had, of course, been quite a few previous intimations of impending old age, but they had not “really” defined my being for me. Some years earlier, I had been surprised when people started to offer me their seat on a crowded bus or train. At first, I politely refused the seat; later, I decided that I would accept such invitations because declining seemed ungracious, and because accepting would encourage this thoughtful behavior from which “others” would benefit. Recently, as my feet have begun to ache more, I have sometimes been happy to accept a seat on my own account. There have been other intimations too: some physical indications, such as needing a brighter light in order to read and stiffness in my knees. There have also been signs that my cultural, intellectual, and professional world, a world in which I have been deeply embedded, is passing: Students now live in an online media world that is alien to me, and a few of my colleagues have made it known that they find my research interests on Simone de Beauvoir a bit old-fashioned (I don't agree with them, of course). But none of this actually defined me for myself as “old.” Surely, still an unremarkable, white, late-middle-aged woman, I did not think I “looked my age.” Surely, I had not yet become a member of that detested “foreign species” (as Beauvoir put it) whose presence lurks within us all and that I, like most of us, so vehemently sought to deny.

This essay seeks to unsettle feminist philosophy through an encounter with Aboriginal artist Tracey Moffatt, whose perspectives on intergenerational relationships between (older) white women and (younger) Indigenous women are shaped by her experiences as the Aboriginal child of a white foster mother growing up in Brisbane, Australia during the 1960s. Moffatt's short experimental film Night Cries provides an important glimpse into the violent intersections of gender, race, and power in intimate life and, in so doing, invites us to see how colonial and neocolonial policies are carried out through women's domestic labor. Seeing cross-generational and cross-racial intimacy through Moffatt's lens, I suggest, helps us to unsettle both feminist theories of motherhood and feminist practices of mentoring.