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1.
Hana Havelkov 《希帕蒂亚:女权主义哲学杂志》1993,8(4):89-96
1948 and 1989 were turning points in Czech society. In forty years under communism, men and women were equalized by the regime's totalitarianism and egalitarianism. I argue that these forces, as well as concomitant changes in the public and private spheres, dictate that women's situation should not be interpreted in terms of patriarchy. Women's issues and the problem of patriarchy, which under communism seemed irrelevant in Czech society, may now come to the fore because the postcommunist period requires women to undertake an essential rethinking of their identity. 相似文献
2.
Rada Ivekovi 《希帕蒂亚:女权主义哲学杂志》1993,8(4):113-126
I analyze the relationship between women and nationalism and argue that women's identity and relationship to the “Other” is different from that of men, hence even when women participate in nationalism it is in a less violent form. I argue, further, that the structures of nationalism are fundamentally homosocial, and antagonism toward women of one's own nation is one of the first forms of attack on the “Other,” and is constitutive of “extreme nationalism.” 相似文献
3.
Kari Greenswag 《希帕蒂亚:女权主义哲学杂志》2017,32(4):801-816
Although Daniel Engster's “caring” human rights are, on the surface, a compelling way to bring the concept of care into the international political realm, I argue they actually serve to perpetuate some of the same problems of mainstream human‐rights discourses. The problem is twofold. First, Engster's particular care theory relies on an uncritical acceptance of our dependence relations. It can, therefore, not only overlook how local and global institutions, norms, and the marketplace shape our relations of (inter)dependence, but also serve to further naturalize our current dependence relations. Second, Engster's caring human rights are only minimally feminist, which means that they do not pay attention to the way in which women's full and equal political participation is a necessary component to challenging and overcoming the oppression, marginalization, and exploitation of women and their caring labor worldwide. Although I am sympathetic to Engster's goals and some of his proposed policy solutions, I argue that we should not abandon the critical, feminist lens of care ethics in favor of “caring” human rights that cannot overcome the care critique of mainstream human‐rights discourses. 相似文献
4.
LAWRIE BALFOUR 《希帕蒂亚:女权主义哲学杂志》2005,20(3):127-148
In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's “The Damnation of Women,” which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath. 相似文献
5.
KELLY OLIVER 《希帕蒂亚:女权主义哲学杂志》1993,8(3):94-114
Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics. 相似文献
6.
Yifan Lu 《The Ecumenical review》2019,71(1-2):64-83
Feminist theology is known for its various critical principles and methods of biblical interpretation. In the process of doing feminist biblical interpretation, feminist theologians have started to build their theological frameworks. This article takes the feminist biblical scholar Elisabeth Schüssler Fiorenza and her construction of the New Testament as an example. In her book Discipleship of Equals, Schüssler Fiorenza put forward the important viewpoint of “equal discipleship.” This viewpoint provides a dialogue between Schüssler Fiorenza and the theological concerns of women in China. Like Schüssler Fiorenza, Chinese theologians have also noted the testimonies of Chinese women Christians in the development of the church. These can help female Christians realize who they are and the significance of being a member of the church. Christian Chinese traditional culture still influences the understanding of women's identity. This will be a significant challenge and task in practising Chinese feminist theology. 相似文献
7.
BILL PUKA 《希帕蒂亚:女权主义哲学杂志》1990,5(1):58-82
Recent literature portrays caring as a psychological, social, and ethical orientation associated with female gender identity. This essay focuses on Giliigan's influential view that “care” is a broad theme of moral development which is under-represented in dominant theories of human development such as Kohlberg's theory. An alternative hypothesis is proposed portraying care development as a set of circumscribed coping strategies tailored to dealingwith sexism. While these strategies are practically effective and partially “liberated,” from the moral point of view, they also reflect the debilitating influences of sexist socialization even at the highest level. Gilligan and her colleagues seem to misidentify these inadequacies of mature care. This alternative hypothesis is briefly related to the critical and feminist tradition. Then it is supported with Gilligan's own research and interpretive text. 相似文献
8.
Jakeet Singh 《希帕蒂亚:女权主义哲学杂志》2015,30(4):657-674
This article probes the relative absence of religion within discussions of intersectionality, and begins to address this absence by bringing intersectionality studies into conversation with another significant field within feminist theory: the study of religious women's agency. Although feminist literatures on intersectionality and religious women's agency have garnered a great deal of scholarly attention, these two bodies of work have rarely been engaged together. After surveying both fields, I argue that research on religious women's agency not only exposes an ambiguity at the heart of intersectionality between identity and oppression, but also challenges several aspects of intersectionality studies, especially as recent theorists increasingly turn away from identity politics in favor of a structural critique of power. These aspects of intersectionality include its often unsituated critique of power, as well as its reliance on a negatively defined consensus on anti‐oppression. 相似文献
9.
Although extant research demonstrates that body valuation by strangers has negative implications for women, Studies 1 and 2 demonstrate that body valuation by a committed male partner is positively associated with women's relationship satisfaction when that partner also values them for their nonphysical qualities, but negatively associated with women's relationship satisfaction when that partner is not committed or does not value them for their nonphysical qualities. Study 3 demonstrates that body valuation by a committed female partner is negatively associated with men's relationship satisfaction when that partner does not also value them for their nonphysical qualities but unassociated with men's satisfaction otherwise. These findings join others demonstrating that fully understanding the implications of interpersonal processes requires considering the interpersonal context. 相似文献
10.
Nancy Fraser 《希帕蒂亚:女权主义哲学杂志》1991,6(2):152-154
This piece sets the scene for the inaugural addresses by Rosi Braidotti and Selma Sevenhuijsen which follow and provides background information on the history of women's studies in the Netherlands. 相似文献
11.
MARY KATE MCGOWAN 《希帕蒂亚:女权主义哲学杂志》2005,20(3):22-49
Although others have focused on Catharine MacKinnon's claim that pornography subordinates and silences women, I here focus on her claim that pornography constructs women's nature and that this construction is, in some sense, false. Since it is unclear how pornography, as speech, can construct facts and how constructed facts can nevertheless be false, MacKinnon's claim requires elucidation. Appealing to speech act theory, I introduce an analysis of the erroneous verdictive and use it to make sense of MacKinnon's constructionist claims. I also show that the erroneous verdictive is of more general interest. 相似文献
12.
The field of counseling has paid little attention to religion in general and Jewish women's realities in particular. This article presents the findings of a qualitative phenomenological study examining 12 Ashkenazi, non‐Orthodox, Jewish American women's self‐reported understanding of their Jewish identity, revealing the themes of Jewishness and being Jewish in a broader societal context, as well as 7 related subthemes. Recommendations are offered for counselors, educators, and researchers who work with Jewish women. 相似文献
13.
KNOWLEDGE ECOLOGIES, “SUPPLE” OBJECTS,AND DIFFERENT PRIORITIES ACROSS WOMEN'S AND GENDER STUDIES PROGRAMS AND DEPARTMENTS IN THE UNITED STATES, 1970–2010
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Christine Virginia Wood 《Journal of the history of the behavioral sciences》2015,51(4):387-408
This article examines the evolving connections between local conditions and knowledge processes in women's and gender studies, a research field in the social sciences and humanities. Data are historical records from five early‐adopting women's and gender studies units in the United States and interviews with affiliated professors. In their formative years, these programs were consistent in their intellectual content. Scholars across sites defined the purpose of women's studies similarly: to address the lack of research on women and social problems of sex inequality. Gradually, scholars incorporated a range of analytic categories into women's studies’ agenda, including gender identities and masculinities, leading to diverse understandings and redefinitions of the central objects of analysis. Analytic shifts are reflected in differences in the institutional and intellectual composition of programs and departments. To explain how local departmental conditions affect the conception of core objects of study in gender research, the author builds on the literature on knowledge ecologies and introduces the concept of the “supple object.” 相似文献
14.
JAMES A. MONTMARQUET 《Metaphilosophy》2007,38(1):71-87
Abstract: In this article I distinguish a type of justification that is “epistemic” in pertaining to the grounds of one's belief, and “practical” in its connection to what act(s) one may undertake, based on that belief. Such justification, on the proposed account, depends mainly on the proportioning of “inner epistemic virtue” to the “outer risks” implied by one's act. The resulting conception strikes a balance between the unduly moralistic conception of William Clifford and contemporary naturalist virtue theories. 相似文献
15.
Peter Francis Harvey 《Journal for the scientific study of religion》2018,57(3):547-566
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. 相似文献
16.
ANNIE PRITCHARD 《希帕蒂亚:女权主义哲学杂志》1992,7(3):77-93
Sophocles's Antigone continues to attract attention for its portrayal of the themes of moral agency and sexual difference. In this paper I argue that the contradictory factors which constitute Antigone's social identity work against the possibility of assessing her actions as either “virtuous” or not. I challenge readings of the play which suggest either that individual moral agency is sexually neutral or that women's action is necessarily and simply in direct opposition to the interests of the public sphere. 相似文献
17.
JOANNE FAULKNER 《希帕蒂亚:女权主义哲学杂志》2008,23(1):41-64
This article examines Sarah Kofman's interpretation of Nietzsche in light of the claim that interpretation was for her both an articulation of her identity and a mode of deconstructing the very notion of identity. Faulkner argues that Kofman's work on Nietzsche can be understood as autobiographical, in that it served to mediate a relation to her self. Faulkner examines this relation with reference to Klein's model of the child's connection to its mother. By examining Kofman's later writings on Nietzsche alongside her autobiography, this article contends that Kofman's defense of anti‐Semitism in Nietzsche serves to fend off her own ambivalence about being Jewish. 相似文献
18.
LETITIA MEYNELL 《希帕蒂亚:女权主义哲学杂志》2008,23(4):1-29
Meynell's contention is that feminists should attend to pictures in science as distinctive bearers of epistemic content that cannot be reduced to propositions. Remarks on the practice and function of medical illustration‐specifically, images Nancy Tuana used in her discussion of the construction of ignorance of women's sexual function (2004)—show pictures to be complex and powerful epistemic devices. Their affinity with perennial feminist concerns, the relation between epistemic subject and object, and the nature of social knowledge, are of particular interest. 相似文献
19.
Rachael O'Byrne Susan Hansen Mark Rapley 《Journal of community & applied social psychology》2008,18(3):168-193
Most psychological theories of rape tend to stress factors internal to both rapists and their victims in accounting for the phenomenon. Unlike such theories, social psychological and feminist accounts have drawn attention to social and cultural factors as productive of rape, and have criticized psychological accounts on the grounds that they often serve, paradoxically, to cement pre‐existing ‘common‐sense’. In this paper we examine the ways in which young Australian men draw upon widely culturally shared accounts, or interpretative repertoires, of rape to exculpate rapists. In particular, we discuss the reliance placed on a ‘lay’ version of Tannen's 1992 ‘miscommunication model’ of (acquaintance) rape and detail the use of this account—the claim that rape is a consequence of men's ‘not knowing’—as a device to accomplish exculpation. Implications of our methods for capturing young people's understanding of sexual coercion, rape and consent, and for the design of ‘rape prevention’ programmes, are discussed. Copyright © 2007 John Wiley & Sons, Ltd. 相似文献