We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
To send content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about sending content to .
To send content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about sending to your Kindle.
Note you can select to send to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
If feminism is what some of its purported academic adherents have made it over the last two decades or so, many of us have long been part of some other movement. The present volume goes far in reclaiming its promise as, in the words of Dean Daphne Barak-Erez, “a new interpretive perspective on human knowledge, including in the legal sphere,” as well as a tool for intervening in legal practice.
Women have not, in general, written or agreed to constitutions. Powerful men have written them a long time ago as if women did not exist, after wars in the waging and peacemaking of which women often did not actively participate, by foreign experts who assumed that liberalism was enough for women, by the accretion of practices in which women have had more or less say. More recently, women have had some voice in constitutive processes, but nowhere near half of the clout. With exceptions, dominant men have largely interpreted constitutions, and have overwhelmingly confined debates they deem authoritative on them, to terms they set.
MacKinnon responds that her theory, while not liberalism in denial or disguise, is engaged in dialogue with liberalism (as well as with other theoretical traditions).
Recommend this
Email your librarian or administrator to recommend adding this to your organisation's collection.