女性心理学的进化与后现代女性心理学的产生

女性心理学的发展经历了女性经验主义、女性立场论和后现代女性心理学三个发展阶段。女性经验主义强调男女的共性,女性立场论强调女性经验的独特性,而后现代女性心理学认为尽管在女性经验主义和女性立场论之间存在着矛盾和对立,但是两者都认为存在着某种内在的东西决定着社会性别,因而是本质主义的观点,属于现代主义的范畴。后现代女性心理学认为,性别乃是一种文化的社会建构。     

FATHERING IS A FEMINIST ISSUE

Feminist theory has not yet addressed the ways in which the ideology of fatherhood has contributed to interlocking inequalities for women in both the workplace and family life. This paper is an effort to inject a feminist voice into the redefinition of fathering, which I see as essential both to the achievement of equality for women and to the reconstruction of the masculine gender role. I begin by describing how our unconscious gender ideology pressures all families to become traditional patriarchal families. I address feminist concerns about the dangers of over-valuing fathers'contributions to child development. I review the research evidence on whether fathers have the same potential for nurturing as mothers, and examine gay fathering in particular. Finally, I suggest that redefining fathering to emphasize nurturing as well as providing will place attachment and connection at the center of gender socialization for men. Masculinity would then become much less oppressive for men as well as for women.     

Misgendering and Its Moral Contestability

In this article, I consider the harms inflicted upon transgender persons through “misgendering,” that is, such deployments of gender terms that diminish transgender persons' self‐respect, limit the discursive resources at their disposal to define their own gender, and cause them microaggressive psychological harms. Such deployments are morally contestable, that is, they can be challenged on ethical or political grounds. Two characterizations of “woman” proposed in the feminist literature are critiqued from this perspective. When we consider what would happen to transgender women upon the broad implementation of these characterizations within transgender women's social context, we discover that they suffer from two defects: they either exclude at least some transgender women, or else they implicitly foster hierarchies among women, marginalizing transgender women in particular. In conclusion, I claim that the moral contestability of gender‐term deployments acts as a stimulus to regularly consider the provisionality and revisability of our deployments of the term “woman.”     

Positive Contact with Feminist Women as a Predictor of Feminist Solidarity,Gender Privilege Awareness,and Public and Domestic Support for Gender Equality in Straight Men

Men can play an important role in supporting gender equality. In the present research, we draw on Intergroup Contact Theory to examine positive intergroup contact with feminist women as one factor that can encourage men to support gender equality. In one cross-sectional study (N?=?170) and one half-longitudinal panel study (N?=?240), we found that straight men who reported more positive contact with feminist women also reported greater feminist solidarity. Cross-sectional results indicated that straight men’s solidarity with feminists, in turn, predicted more support for gender equality in public and domestic spheres and greater awareness of their gender privilege. The longitudinal results also supported the association between solidarity with feminists and gender privilege awareness, but not public and domestic support for gender equality. Decades of research has shown that positive intergroup contact can change attitudes. Our research suggests that, when it comes to gender equality, positive contact with feminist women may also encourage men to identify with feminists and raise their gender consciousness.

     

Gabrielle Suchon,Freedom, and the Neutral Life

ABSTRACT

A central project of Enlightenment thought is to ground claims to natural freedom and equality. This project is the foundation of Suchon’s view of freedom. But it is not the whole story. For, Suchon’s focus is not just natural freedom, but also the necessary and sufficient conditions for oppressed members of society, women, to avail themselves of this freedom. In this paper I, first, treat Suchon’s normative argument for women’s right to develop their rational minds. In Section 2, I consider Suchon’s three necessary and sufficient conditions for freedom and the manners in which women are blocked from meeting them. The normative argument together with the obstacles to women meeting the conditions for freedom raises the question of how to get women into a position where they can enjoy the freedom to which they are entitled. In Section 3, I outline Suchon’s answer: women must live a life without attachment. I argue this answer situates Suchon both chronologically and theoretically between the Béguines, a medieval women’s spiritual movement, and twentieth-century feminist separatism. I conclude that Suchon’s view of freedom is radical, both for its time and ours, and deserves greater attention from historians of philosophy and of feminist thought.     

Feminists, Islamists, and Political Change in Turkey

This paper examines how some feminist and Islamist women in Turkey helped bring about change in political values during the past decade. The traditional political culture upheld statist, corporatist (as opposed to liberal, individualist) norms. The state controlled religion in the name of secularism and limited democracy within the confines of formal equality. Both feminists and Islamists contested traditional political values by insisting on their own definition of their interests, as opposed to those that were state-enforced. The feminists questioned the justice of formal equality as they sought substantive equality; Islamist women challenged the secular concept of equality as they insisted on the justice of male-female complementarity. Both groups engaged in active politics and expanded the parameters of democratic participation as they sought substantive equality beyond formal equality. Yet the patriarchal heritage of Islam defined the limits of Islamist women's search for liberation within the confines of religion.     

Feedback Informed Treatment: Evidence‐Based Practice Meets Social Construction

This article explores the challenges presented by the mandate for evidence‐based practice for family therapists who identify with the philosophical stance of social construction. The history of psychotherapy outcome research is reviewed, as are current findings that provide empirical evidence for an engaged, dialogic practice. The authors suggest that the binary between empiricism and social construction may be unhinged by understanding empiricism as a particular discursive frame (i.e., a particular way of talking, acting, and being in the world), one of many available as a way of understanding and talking about our work. Through a case vignette, the authors introduce the evidence‐based practice of Feedback Informed Treatment as an elaboration of social construction, and as an example of bridging the gap between the discursive frames of empiricism and social construction.     

Gender: An Intersectionality Perspective

Intersectionality, the mutually constitutive relations among social identities, is a central tenet of feminist thinking and has transformed how gender is conceptualized in research. In this special issue, we focus on the intersectionality perspective in empirical research on gender. Our goal is to offer a “best practices” resource that provides models for when and how intersectionality can inform theory and be incorporated into empirical research on psychological questions at individual, interpersonal, and social structural levels. I briefly summarize the development of the intersectionality perspective, and then review how the realization of its promise has been diverted by preoccupation with intersectionality as a methodological challenge. I conclude with a discussion of why intersectionality is an urgent issue for researchers invested in promoting positive social change.     

Infinite Responsibility in the Bedpan: Response Ethics,Care Ethics,and the Phenomenology of Dependency Work

Because Levinas understands ethical response as a response to the radical alterity of the other, he contrasts it with justice, for which alterity becomes a question of equality. Drawing upon the practice of dependency work and the insights of feminist care ethics, I argue that the opposition between responding to another's singularity and leveling it via parity‐based principles is belied in the experience of care. Through a hermeneutic phenomenology of caring for my post‐stroke grandfather, I develop an account of dependency work as a material dialectic of embodied response involving moments of leveling, attention, and interruption. Contra much of response ethics’ and care ethics’ respective literatures, this dialectic suggests that they complement each other in ways that productively illuminate themes of each. I conclude by suggesting that when response and care ethics are thought together through the experience of dependency work, such labors produce finite responsibility with infinite hope.     

Islamist Women's Agency and Relational Autonomy

Mainstream conceptions of autonomy have been surreptitiously gender‐specific and masculinist. Feminist philosophers have reclaimed autonomy as a feminist value, while retaining its core ideal as self‐government, by reconceptualizing it as “relational autonomy.” This article examines whether feminist theories of relational autonomy can adequately illuminate the agency of Islamist women who defend their nonliberal religious values and practices and assiduously attempt to enact them in their daily lives. I focus on two notable feminist theories of relational autonomy advanced by Marina Oshana and Andrea Westlund and apply them to the case of Women's Mosque Movement participants in Egypt. I argue that feminist conceptions of relational autonomy, centered around the ideal of self‐government, cannot elucidate the agency of Women's Mosque Movement participants whose normative ideal involves perfecting their moral capacity.     

Autonomy,Gendered Subordination and Transcultural Dialogue

This paper is a theoretical and empirical investigation into whether persons in subordinate social contexts possess agency and if they do, how do we recognise and recover their agency given the oppressive conditions of their lives. It aims to achieve this through forging closer links between the philosophical arguments and the ethnographic evidence of women's agency. Through such an exercise, this paper hopes to bridge the existing gap between feminist theoretical interventions and feminist politics as well as to increase ‘sociological awareness’ within feminist philosophical arguments. In order to think about women's agency in oppressive social contexts, the paper evaluates the suitability of existing theoretical frameworks for examining, describing and capturing the autonomy of persons and concludes that a new and a more complex thinking is required to facilitate thinking about human agency within oppressive transcultural contexts. The social context of subordination, the exhibition of agency within and oppressive context and the application of the new theoretical framework is illustrated in an extensive empirical study of the contact with modernity and its accompanying ideas of autonomy and individual rights of rural women belonging to two districts in Rajasthan, North western India.     

The Relationship Between Gender Social Identity and Support for Feminism

This study is an application of social identity theory to feminist consciousness and activism. For women, strong gender identifications may enhance support for equality struggles, whereas for men, they may contribute to backlashes against feminism. University students (N = 276), primarily Euroamerican, completed a measure of gender self-esteem (GSE, that part of one's self-concept derived from one's gender), and two measures of feminism. High GSE in women and low GSE in men were related to support for feminism. Consistent with past research, women were more supportive of feminism than men, and in both genders, support for feminist ideas was greater than self-identification as a feminist.     

Teaching and Doing Gender in African American Families

In this article, based on in-depth interviews with a nonrandom sample of 35 African American parents (25 mothers and 10 fathers), I explore the gender socialization of children in their families. Using the conceptual framework advanced by multiracial feminism, I explore how both race and class shape the gender ideologies and behaviors of parents. The findings reveal significant support for teaching children gender role equality; however, that support is mediated by social class status (defined by education) and patterns of social mobility. In this study, 21 respondents were classified as middle-class and 14 as lower-income parents. Social class status predicts religiosity, homophobia, and structural factors that may militate against full support for gender equality or foster contradictions between ideology and behavior. The results show the role of Black parents as active agents in the lives of their children and expand our knowledge about child socialization processes in Black families. The study also contributes to multiracial feminist theory and the emerging literature on the growing social class diversity among African Americans.     

Liberal Daddy Quotas: Why Men Should Take Care of the Children,and How Liberals Can Get Them to Do It

The gendered division of labor is the major cause of gender inequality with respect to the broad spectrum of resources, occupations, and roles. Although many feminists aspire to an equality of outcome where there are no significant patterns of gender difference across these dimensions, many have also argued that liberal theories of social justice do not have the conceptual tools to justify a direct attack on the gendered division of labor. Indeed, many critics argue that liberalism positively condones it, presuming that it arises from the free choices of individuals, which must be respected. In this paper I will accept the feminist goal of equality of outcome across roles, occupations, income, and wealth, but will argue that liberal theories of justice are consistent with strong measures aimed at promoting such equality. I will show that liberalism has the conceptual resources to justify a concrete policy measure that goes considerably beyond the measures usually championed by feminists. The example I focus on is “daddy quotas,” which refers to the tagging of a significant part of parental leave for the exclusive use of fathers.     

Do young boys and girls have distinct and different approaches and needs in relation to spiritual development?

Difficulties are outlined in how to consider whether boys and girls have distinctive approaches and needs in relation to spiritual development, especially the lack of any agreed definition of spiritual development and the nature of the research literature relating to gender. I explore this without presupposing, or excluding, any particular definition, arguing that, whatever one's assumptions and beliefs about spirituality, these influence, and are influenced by, assumptions and beliefs about gender, and vice versa. I present empirical evidence on aspects associated with personal well‐being indicating outcomes strongly differentiated by gender. I examine research evidence in relation to gender within a range of areas commonly associated with spirituality and highlight some gaps. I argue that considering spiritual development through the lens of gender and gender through that of spiritual development can illuminate one's understanding of both concepts. I suggest some possible implications for future research and for teachers of young children.     

Feminists who flaunt it: exploring the enjoyment of sexualization among young feminist women

The phenomenon of women enjoying sexualized male attention has recently been operationalized and found to be related to primarily traditional and sexist beliefs, but some argue that enjoying sexiness can be a feminist act. This study assessed the extent to which 326 self‐identified heterosexual feminist women reported that they enjoyed sexualization and how this related to beliefs about the need for social change. Results indicated that enjoying sexualization was related to a mix of feminist and traditional beliefs. Paradoxically, feminists who enjoyed sexualization felt empowered but were less likely to notice personal social injustice or continued gender inequity. Whether embracing empowered sexuality is related to a more general gender empowerment is discussed.     

EVERYONE FEELS EMPOWERED: UNDERSTANDING FEMINIST SELF-LABELING

Research findings raise questions about whether the feminist identity development model provides information about women's social identification as a feminist. Specifically, the penultimate stage, Synthesis, has been theorized to capture when feminist identity formation coalesces and women take on the feminist label. However, available data have suggested this stage may not be related to feminist self-labeling, calling for a better understanding of the variables associated with identifying oneself as a feminist. An online questionnaire was administered to 653 female self-identified feminists and nonfeminists in order to investigate the association between feminist self-labeling and Synthesis scores and to better understand what it means to take on the social identity of a feminist. Feminist self-labeling was not associated with Synthesis; however, women who self-labeled as feminists were more likely to acknowledge the existence of sexism, view the current gender system as unjust, and believe that women should work together in order to enact change. Synthesis was related to a combination of feminism- and conservatism-related constructs. Women high in Synthesis viewed the current gender system as just yet also believed that women should work together to enact change. We discuss the paradox represented by this combination of beliefs as well as their implications for the feminist identity development model and the women's movement in general.     

Self‐Knowledge and Rational Agency: A Defense of Empiricism

How does one know one's own beliefs, intentions, and other attitudes? Many responses to this question are broadly empiricist, in that they take self‐knowledge to be epistemically based in empirical justification or warrant. Empiricism about self‐knowledge faces an influential objection: that it portrays us as mere observers of a passing cognitive show, and neglects the fact that believing and intending are things we do, for reasons. According to the competing, agentialist conception of self‐knowledge, our capacity for self‐knowledge derives from our rational agency—our ability to conform our attitudes to our reasons, and to commit ourselves to those attitudes through avowals (Burge 1996; Moran 2001; Bilgrami 2006; Boyle 2009). This paper has two goals. The first is exegetical: to identify agentialism's defining thesis and precisely formulate the agentialist challenge to empiricism. The second goal is to defend empiricism from the agentialist challenge. I propose a way to understand the role of agency in reasoning and avowals, one that does justice to what is distinctive about these phenomena yet is compatible with empiricism about self‐knowledge.     

Masculinities, Femininities, Behaviour and Health

Using the notion that gender is performed in daily life and through daily activities, I review some of the health behaviour literature which employs ideas about masculinity and femininity. I argue that recent theorising about both masculinities ( Connell & Messerschmidt, 2005 ) and femininities ( Schippers, 2007 ) can be extremely useful in this field. I consider two specific health behaviours in light of this theorising, namely healthy eating and drinking alcohol, and explore how and which versions of masculinities and femininities are played out, which are problematic, and what they mean for gender hegemony. I argue that across both areas (and across other health behaviours), there are three specific issues that are important and require further conceptual development and empirical work: (1) the relationality of gender; (2) masculinities and femininities as embodied; and (3) the local, contingent and intersectional nature of masculinities and femininities. This conceptual framework and the aspects of relationality, embodiment and intersectionality have important implications not only for understanding health behaviours, but for any social psychological work theorising identities and everyday social practice.     

Social construction as grounding; or: fundamentality for feminists,a reply to Barnes and Mikkola

Feminist metaphysics is guided by the insight that gender is socially constructed, yet the metaphysics behind social construction remains obscure. Barnes and Mikkola charge that current metaphysical frameworks—including my grounding framework—are hostile to feminist metaphysics. I argue that not only is a grounding framework hospitable to feminist metaphysics, but also that a grounding framework can help shed light on the metaphysics behind social construction. By treating social construction claims as grounding claims, the feminist metaphysician and the social ontologist both gain a way to integrate social construction claims into a general metaphysics, while accounting for the inferential connections between social construction and attendant notions such as dependence and explanation. So I conclude that a grounding framework can be helpful for feminist metaphysics and social ontology.