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Abstract
In the Editor's Introduction to volume 30 of Simone de Beauvoir Studies, and the first standard issue of the relaunched version of the journal, Jennifer McWeeny identifies two trends in Beauvoir's scholarship that characterize the present state of the field: the emphasis on the situated, first-person perspective and the need for a holistic method of interpretation that attends to the underexplored or misrepresented moments in Beauvoir's oeuvre. McWeeny also argues that the events of this year, 2020, have brought us in-sight and an existentialist perception similar to those that fueled Beauvoir's political awakenings in the 1940s, 1950s, and 1960s.

Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well‐intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor‐centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity of social space in the twenty‐first century. Taking inspiration from the phenomenological concept of flesh as well as ecofeminism and María Lugones's theory of the colonial/modern gender system, this essay argues that our own flesh is related to that of others through lines of intercorporeal relations that collectively form topographies of flesh. When we attend to those material relationships present in a particular locality at a point in time, we are able to recognize topographical aggregates of beings that can serve as a basis for this new feminist ontology. An example from Toni Morrison's Beloved involving a human woman and a nonhuman one is used as a paradigm for thinking ontological connection and difference at the same time.

As the first collection of its kind, 'Feminist Philosophy of Mind' defines the content, scope, and methods of this emerging field. Each of its 20 chapters enlarges our understanding of the mind by considering the social contexts of minds. Topics pursued include personal identity, mental content, other minds, artificial intelligence, gender, race, sexual orientation, emotion, memory, perception, empathy, agency, trauma, embodiment, and others. Readers will discover new and expanded responses to timeless questions about the mind.

In this collection of original essays, international scholars put Asian traditions, such as Hinduism, Buddhism, Daoism, and Confucianism, into conversation with one or more contemporary feminist philosophies, founding a new mode of inquiry that attends to diverse voices and the complex global relationships that define our world. These cross-cultural meditations focus on the liberation of persons from suffering, oppression, illusion, harmful conventions and desires, and other impediments to full personhood by deploying a methodology that traverses multiple philosophical styles, historical tex

Abstract
The author argues, with reference to a number of Merleau-Ponty's unpublished manuscripts, that Merleau-Ponty's notion of encroachment (empiétement) has origins in Simone de Beauvoir's 1945 novel, The Blood of Others. He examines how the two philosophers approach the encroachment of freedoms, the political stance of pacifism, and the interpretation of Voltaire's Candide (Part I). The impact of Élisabeth Lacoin's death on Beauvoir's and Merleau-Ponty's philosophies, as well as their relationships with Jean-Paul Sartre, is also considered (Part II).

Abstract
The author argues, with reference to a number of Merleau-Ponty's unpublished manuscripts, that the philosopher's notion of encroachment (empiétement) has origins in Simone de Beauvoir's 1945 novel The Blood of Others. He examines how the two philosophers approach the encroachment of freedoms, the political stance of pacifism, and the interpretation of Voltaire's Candide (Part I). The impact of Élisabeth Lacoin's death on Beauvoir's and Merleau-Ponty's philosophies, as well as their relationships with Jean-Paul Sartre is also considered (Part II).