Sexual freedoms

Women—still—experience different forms of sexism in their daily lives. After the sixteenth‐century Protestant proclamation of the blessings of motherhood and women's bodies, and the women's sexual liberation movement of the 1960s, women's real freedoms and rights with their bodies, including sexual relations and procreation, are still being negotiated. Violence against women's bodies, including sex trafficking, relates to both the lack of appropriate education and fundamentally distorted views of humanity. Considering Luther's teaching on women as imago Dei, and attending theologically to the issues pertaining to misogyny—such as reforming the traditionally male‐centered God‐language and challenging the culture's implicit permission for ongoing violence against women—are some of the concrete steps that can be taken. Given the revelations with the #MeToo movement, the ELCA's 2018 draft on the Social Statement on Gender and Justice is timely.     

A Golden Lever for Politics: Feminist Emotion and Women's Agency

Pervasive feminism is a component located in emotionality—feminist emotion—and contains women's primary agency. Because affect and emotions are elusive, an interpretive conceptual tool is necessary and is key to making use of their potential for feminist politics aimed at women's empowerment and well‐being and to build gender equality. This essay builds on contemporary feminist theory and affect theory and draws from multidisciplinary research. It presents a new theoretical framework anchored in hermeneutics and phenomenology to pin down the affective component of women's multifaceted, intersectional emotional experiences of gender. A case study also illustrates how the theoretical premises around the concept of feminist emotion are compatible with and useful for feminist praxis.     

What Nature Makes of Her: Kant's Gendered Metaphysics

Women's exclusion from political enfranchisement in Kant's political writings has frequently been noted in the literature, and yet has not been closely scrutinized. More often than not, commentators suggest that this reflects little more than Kant's sharing in the prejudices of his era. This paper argues that, for Kant, women's civil incapacities stem from defects relating to their capacities as moral agents, and more specifically, to his teleological account of the conditions within which we, as imperfect beings, develop our moral capacities. Women are not incidentally or tangentially excluded from the boundaries of political and moral agency, but rather must adopt an explicitly nonmoral character if we are to understand humanity as moving toward its naturally given, moral ends. I argue (1) that Kant's teleological view of human development requires women to develop an explicitly nonmoral character; (2) that this teleology is inextricable from his view of the moral agency that human—and not merely rational—beings are capable of; and (3) that taken together, these suggest that women's subordinate status is internally connected to Kant's view of moral personhood.     

Justice in the Family: A Defence of Feminist Contractarianism

ABSTRACT Jean Hampton argues that we can detect exploitation in personal relationships by thinking about what we would agree to were we to set aside the emotional benefits we receive from those relationships. Hampton calls her account “feminist contractarianism,” but it has recently been critiqued as decidedly un‐feminist, on the grounds that it is hostile to women's interests and women's values. Furthermore, Hampton's requirement that we imaginatively distance ourselves from our emotional connections to our loved ones — the key element in her contractarian test — is simply ad hoc. In this essay, I will evaluate these objections and offer a new justification for Hampton's test. I conclude that feminist contractarianism is not only a useful tool for detecting exploitation in the family, it is also deserving of its feminist label.     

Selling Literature/Selling the Race: Diamela Eltit's Decolonial Feminist Critique of the Neoliberal Marketplace

In the closing episode of Diamela Eltit's 1988 novella The Fourth World, the city of Santiago de Chile—including its inhabitants—goes up for sale. Eltit's investigation of the specter of all‐out commodification illuminates the entwinements of aesthetics and race under finance capitalism. Published at the tail end of the Pinochet dictatorship, the novel makes a poignant contribution to the debate over the “lettered city” in Latin America. Briefly situating The Fourth World in this context and placing it in conversation with current lines of reflection on social identity and the notion of the aesthetic, this article analyzes the novel's implications for a philosophical understanding of the aesthetics–race relation: one, the work attests to an expansive conception of racial identity; two, it comprehends aesthetic agency as a much‐needed and potentially critical site of transformed racial existence; and, three, it calls for multimodal forms of address to counter neoliberal rationality. The article brings out these points through a close reading of passages and by highlighting the novel's decolonial feminist aesthetic. In ending, the article takes note of the new notions of creativity and political participation that arise.     

Aristotle and Personal Selling

Abstract

The authors discuss the relevance of Aristotle's writings, particularly in the Rhetoric, to modern-day personal selling. Aristotle endorses a sophisticated approach to selling—advocating a customer orientation and segmented markets. He proposes a three-pronged selling process that includes appeals to reason and the emotions of the purchaser while concurrently convincing the purchaser of the seller's integrity. Aristotle argues that the art of selling is subject to systematic formal treatment and demonstrates the possibilities of formal analysis in persuasion. He further assimilates logical argument with practical persuasion in a way that provides a sound basis for selling strategy.     

Vulnerability by Marriage: Okin's Radical Feminist Critique of Structural Gender Inequality

The central thesis of Susan Okin's Justice, Gender, and the Family—that the ideology of the traditional family is the linchpin of contemporary gender inequality in the US—remains significant more than a quarter‐century after the book's publication. On a political register, Okin's insistence on structural analysis of gender inequality is an important corrective to recent mainstream feminist emphasis on individual women's choices. On an academic register, her work reveals the incoherence of scholarly classifications of feminist theories as “liberal feminist” or “radical feminist” by confounding such distinctions. I argue that her thesis is best understood in relation to the early radical feminism of Juliet Mitchell's Woman's Estate, a book Okin praised. Placing Okin's work in the context of its radical roots clarifies her “linchpin thesis,” but also reveals the limitations of her argument: in her emphasis on what Iris Young has termed the “distributive paradigm of justice,” Okin unnecessarily adopts a much narrower definition of the family than did Mitchell, and overestimates the influence of economic vulnerability after divorce on women's capacity to exit marriage. I suggest modifications to her theory, and conclude by showing the continuing relevance of her argument for analyzing recent legal, policy, and demographic shifts.     

“Bad philosophy” and “derivative philosophy”: Labels that keep women out of the canon

Efforts to include women in the canon have long been beset by reactionary gatekeeping, typified by the charge “That's not philosophy.” That charge doesn't apply to early and mid-analytic female philosophers—Welby, Ladd-Franklin, Bryant, Jones, de Laguna, Stebbing, Ambrose, MacDonald—with job titles like lecturer in logic and professor of philosophy and publications in Mind, the Journal of Philosophy, and Proceedings of the Aristotelian Society. It's hopeless to dismiss their work as “not philosophy.” But comparable reactionary gatekeeping affects them, this paper argues, typified by the labels “bad philosophy” and “derivative philosophy.” Virtue and vice epistemology help explain why these women have been neglected and why their own approaches are epistemically virtuous. Their contemporaries and historians are deficient in scholarly virtues in labelling these women's work “bad” or derived from male mentors with no or specious justification. Their disparaged qualities—intellectual humility, modesty, critical self-reflection, disclosing biases—are often epistemic virtues.     

Women's Lives/Feminist Knowledge: Feminist Standpoint as Ideology Critique

Feminist standpoint theory posits feminism as a way of conceptualizing from the vantage point of women's lives. However, in current work on feminist standpoint the material links between lives and knowledges are often not explained. This essay argues that the radical marxist tradition standpoint theory draws on—specifically theories of ideology post-Althusser—offers a systemic mode of reading that can redress this problem and provide the resources to elaborate further feminism's oppositional practice and collective subject.     

In search of another identity: Female Muslim—Christian conversions in the mediterranean world∗

The present study tries to characterize the specificity of female conversion by examining the—mostly unedited—sources kept in the State Archive of Venice, i.e. Inquisition trials, official decrees of the Government of Venice, letters and dispatches from and to the bailo (i.e. the Venetian Ambassador at Constantinople). In the light of these documents, the dimension of women's conversion appears to be more intimate than that of their male counterparts. For instance, being far from the political scene, Christian women did not convert to Islam in search of titles and honours; rather, for some of them, to embrace the Muslim religion meant to try to escape from a grey life and to redeem themselves by settling down in the Ottoman domains. On the other hand, Muslim women's conversions to Christianity were often overcast by the shadow of forced proselytism.     

It's a Total Way of Life? Catholic Priests,Women's Ordination,and Identity Work

Research has shown Catholic priests to be polarized on a few issues, including women's ordination. Explanations have been offered for why priests are initially polarized—particularly the influence of ordination cohort—but not for how attitudes are maintained over time. Using 31 in‐depth interviews with Catholic priests in the United Kingdom, I find that priests are indeed polarized into groups I call “Total Identity Priests” and “Plural Identity Priests.” Taking the example of women's ordination, I show that these two groups of priests maintain their anti‐ or pro‐women's ordination attitudes (respectively) via patterned, everyday identity work, in which they mobilize available cultural schemata. I highlight four areas in which their identity work differs: explicit identity talk, narratives of calling, clericalism and titles, and clothing. This identity work serves to summarize, communicate, and reinforce their personal identities, which in turn reinforce their existing attitudes towards women's ordination.     

So you think you are an ally? Effects of (in)congruence between men's self-perceptions and women's perceptions of men's values and allyship on women's inclusion and vitality

As public consciousness of sexism is increasing in the workplace (e.g., #MeToo movement), labelling oneself as an ally (e.g., UN HeforShe campaign) is becoming more socially desirable for men. However, do women agree with such men in their assessments of being allies? Importantly, how does women's agreement (or not) with men's self-assessments of allyship affect women's inclusion-relevant outcomes? Using a multi-informant design and data from 101 men–women colleague pairs, this study considered men's self-perceptions and women's other-reports of men's key allyship-relevant characteristics—justice, moral courage, civility and allyship. Polynomial regression and response surface analyses revealed differential impacts of (in)congruence between men's and women's perceptions on women's sense of inclusion and vitality. Simply, when women perceived men as higher (or the same) in justice, moral courage and civility than men reported themselves, it positively predicted women's outcomes. This suggests that humble self-presentation by men on characteristics that are parallel to allyship (but not allyship) may be ideal. Yet, both under- and overestimation by men on allyship itself predicted poorer outcomes for women, suggesting that the ideal is for men to have an accurate assessment of their own strengths and weaknesses as an ally.     

Women's Agency in a Context of Oppression: Assessing Strategies for Personal Action and Public Policy

Popular debates about “victim feminism” have receded but underlying concerns about the extent of gender inequality and usefulness of strategies highlighting difference are still relevant. This paper applies Susan Wendell's framework—relating to women's agency under conditions of oppression—to the experience of women firefighters. The framework fits well, but one case reveals the need to modify it by attending to community. An elaboration of the framework is then used to examine four policy issues.     

Personality and gender differences in global perspective

Men's and women's personalities appear to differ in several respects. Social role theories of development assume gender differences result primarily from perceived gender roles, gender socialization and sociostructural power differentials. As a consequence, social role theorists expect gender differences in personality to be smaller in cultures with more gender egalitarianism. Several large cross‐cultural studies have generated sufficient data for evaluating these global personality predictions. Empirically, evidence suggests gender differences in most aspects of personality—Big Five traits, Dark Triad traits, self‐esteem, subjective well‐being, depression and values—are conspicuously larger in cultures with more egalitarian gender roles, gender socialization and sociopolitical gender equity. Similar patterns are evident when examining objectively measured attributes such as tested cognitive abilities and physical traits such as height and blood pressure. Social role theory appears inadequate for explaining some of the observed cultural variations in men's and women's personalities. Evolutionary theories regarding ecologically‐evoked gender differences are described that may prove more useful in explaining global variation in human personality.     

Testing Error Management Theory: Exploring the Commitment Skepticism Bias and the Sexual Overperception Bias

Research on error management theory indicates that men tend to overestimate women's sexual interest and women underestimate men's interest in committed relationships ( Haselton & Buss, 2000 ). We test the assumptions of the theory in face‐to‐face, stranger interactions with 111 man‐woman dyads. Support for the theory emerges, but potential boundary conditions are observed. In addition, we find that women's perceptions of men's desire for commitment is related to the women's own self‐reported sexual interest but that the reverse does not hold for men. Finally, we find evidence consistent with the proposition that people project their own level of interest in sex or in a committed relationship onto their interaction partners.     

Dehumanizing but competent: The impact of gender,illness type,and emotional expressiveness on patient perceptions of doctors

This study is the first attempt to investigate men's and women's anticipated reactions to a consultation with a doctor holding either a dehumanizing or humanistic approach to patient treatment. Participants (N = 375) read a vignette depicting a doctor's treatment philosophy—emphasizing either the metaphor of the body as a machine (dehumanizing condition) or emphasizing individual humanness (humanizing condition). They then imagined consulting the doctor about a psychological or physical illness. Although, medical dehumanization had undesirable consequences, some men rated the dehumanizing doctor as more competent than the humanizing doctor. These were men who were (a) emotionally expressive and seeking help for a psychological illness, and (b) men low in emotional expressiveness seeking help for a physical illness.     

The Current Status of Women in Professional Selling

Abstract

This article examines the status of women in professional selling careers. First, reasons women have not made more rapid movement into the selling profession are examined. Second, women's progress into professional sales jobs are explored. Lastly, suggestions are made for sales managers on how to attract and retain capable women in selling positions.     

THE RIGHTS OF MUSLIM WOMEN: A Comment on Irene Oh's The Rights of God

This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's rights, but members of the more conservative religious establishment have typically curbed or rejected these efforts. Muslim women themselves have established various responses to the question of Islam's compatibility with women's rights. While some embrace the value and compatibility of both, others reject the propriety of either Western conceptions of rights, or the Islamic tradition, as harmful for women. Muslim reformers and feminists have much to learn from comparative studies with other faith communities that have undergone similar struggles and transformations.     

How help during pregnancy can undermine self-efficacy and increase postpartum intentions to quit

Pregnancy reflects a common experience for women in today's workforce, yet recent data suggest that some women scale back or leave the workforce following childbirth. Considering these effects on women's careers, researchers have sought to understand the underlying dynamics of these decisions. Here, we explore a paradoxical reason for weakened postpartum career attitudes: help that women receive during pregnancy. We integrate stereotype threat and benevolent sexism theories to explain how the effects of help on postpartum intentions to quit may be transmitted through reductions in work self-efficacy. In doing so, we consider the role of perceived impact—or the extent to which help interferes with versus enables women's perceived ability to continue performing their work role. Results of a weekly diary study of 105 pregnant employees suggest that work-interfering help led to decreased self-efficacy for work during the following week. Furthermore, there was an indirect effect of average help received at work during pregnancy on postpartum intentions to quit the workforce through reductions in work self-efficacy that was stronger insofar as help was work-interfering versus work-enabling. Taken together, our results highlight unintended negative consequences that occur when others provide ineffective support to women at work during pregnancy.