Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft

If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.     

Freedom as Independence: Mary Wollstonecraft and the Grand Blessing of Life

Independence is a central and recurring theme in Mary Wollstonecraft's work. Independence should not be understood as an individualistic ideal that is in tension with the value of community but as an essential ingredient in successful and flourishing social relationships. I examine three aspects of this rich and complex concept that Wollstonecraft draws on as she develops her own notion of independence as a powerful feminist tool. First, independence is an egalitarian ideal that requires that all individuals, regardless of sex, be protected to a comparable extent in all areas of social, political, and economic life, no matter whether this is in the public or private sphere. Second, so long as this egalitarian condition is not compromised, independence allows for individuals to perform differentiated social roles, including along gendered lines. Finally, the ongoing and collective input of both women and men is required to ensure that the conditions necessary for social independence are maintained. In Wollstonecraft's hands, then, independence is a powerful ideal that allows her to argue that women must be able to act on their own terms as social and political equals, doing so as women whose perspectives and interests may differ from men's.     

Mary Wollstonecraft on Motherhood and Political Participation: An Overlooked Insight into Women's Subordination

Scholars consider Mary Wollstonecraft an early feminist political theorist for two reasons: (1) her explicit commitment to educational equality, and (2) her implicit suggestion that the private‐sphere role of motherhood holds political import. My reading of Wollstonecraft's A Vindication of the Rights of Woman uses Wollstonecraft's works and draws upon recent claims made by Sandrine Bergès in The Social and Political Philosophy of Mary Wollstonecraft to connect these points: educated women are better at performing motherly duties and, therefore, of greater benefit to society. Although many scholars have read Wollstonecraft's arguments for educational equality as a starting point for greater equality, Bergès does not. In this article, I further Bergès's claims and argue that Wollstonecraft's project is limited and likely to reinforce inequality between the sexes. Specifically, I show that Wollstonecraft's educational reforms incentivize women to become nothing more than highly educated housewives. In the process of fulfilling their social and political duty to instill public spirit and private virtue in future citizens, women are re‐entrenched in domestic affairs instead of being freed for public pursuits. This realization, I contend, should cause us to be wary of panaceas for women's subordination that rest on increasing their education.     

Reason and Sensibility: The Ideal of Women's Self-Governance in die Writings of Mary Wollstonecraft

It is standard in feminist commentaries to argue that Wollstonecraft's feminism is vitiated by her commitment to a liberal philosophical framework, relying on a valuation of reason over passion and on the notion of a sex-neutral self. I challenge this interpretation of Wollstonecraft's feminism and argue that her attempt to articulate an ideal of self-governance for women was an attempt to diagnose and resolve some of the tensions and inadequacies within traditional liberal thought. ¹ 1 I use the terms “autonomy” and “self-governance” interchangeably in this article, although only the latter term was used by Wollstonecraft. My tendency, however, is to stick with Wollstonecraft's own term.
     

The State, Marriage and Divorce

ABSTRACT This essay advances several interrelated arguments concerning the proper role of the state with regard to marriage and divorce but my main contention is that 'pure'no-fault divorce laws are unjust—or, at least, they are unjust if marriage involves a genuinely contractual element, and there seems to be very little doubt that it does. Locke, Kant and Hegel are three eminent thinkers who are alike in viewing marriage as a contract (though in the case of Hegel, it is a 'contract to transcend the standpoint of contract') and in the first two sections of the essay I consider their views on the role of contract in marriage. Whilst holding (with Hegel) that marriage is more than a contract, I also hold (with Kant) that it is not less than a contract. In section three I consider the implications of this 'not less than', the most important one being that 'pure'no-fault divorce laws are unjust. I shall contend that whilst the irretrievable breakdown of marriage may be regarded as a suitable ground for divorce, it simply cannot, and certainly ought not to, be regarded as a justificatory basis for the laying aside of rights acquired by individuals as a result of their having entered into a marital contract. However minimal one might wish the role of the state to be, or however averse one might be from allowing the state any role at all in purely personal and confidential relationships, yet to allow the expression 'the irretrievable breakdown of marriage'to be employed as a olanket to cover over the infringement of personal, contractually engendered and civilly recognised rights, is not to exercise commendable restraint but is, rather, to condone what is simply an abnegation by the state of its basic responsibility to ensure that justice prevails.     

Marriage, Autonomy, and the State: Reply to Christopher Bennett

Christopher Bennett has argued that state support of conjugal relationships can be founded on the unique contribution such relationships make to the autonomy of their participants by providing them with various forms of recognition and support unavailable elsewhere. I argue that, in part because a long history of interaction between two people who need each other’s validation tends to produce less meaningful responses over time, long-term conjugal relationships are unlikely to provide autonomy-enhancing support to their participants. To the extent that intimate relationships can provide a unique form of reciprocal support, Bennett fails to show that couples have an advantage over multiple-partner arrangements in doing so.     

The Making of a Sexual Being in Ghana: The State,Religion and the Influence of Society as Agents of Sexual Socialization

With the aim of generating in-depth information on society’s expectations and views on sexual expression in Ghana, we present findings on what was expected of the state, religion, and the influence of society on sexual socialization in Ghana. As a society, our need to break the culture of silence about sex cannot be overemphasized. Our study is important against a background that in Sub-Saharan African, HIV and AIDS is mostly spread through sexual intercourse, and that the region bears a disproportionate large percentage of the world’s HIV and AIDS burden. Although Ghana has a 2009 adult (15+ years) prevalence rate of 1.6% and a prevalence rate of 1.9% for persons 15–49 years old, some regions and sentinel sites show rather high rates, making HIV and AIDS issues of high concern nationally. Respondents from the general public, key informants and special groups across all three ecological zones of Ghana were purposively selected. All the interviewees agreed that in Ghana fidelity in all sexual relationships is highly valued and expected. However, there is gender discrimination in the application of such social norms of fidelity, in favor of males. Amongst the three agents of socialization studied, religion seemed to exert the most influence. Modernity interwoven with Christianity seem to have taken a great toll on such norms of sexual socialization.     

Sensual Enjoyment,Sexual Excitement,and Femininity: Appreciating the Female Sexual Response

We discuss the female sexual response with a recognition of the distinction between sensuality and sexuality and an account of the development of femininity; present an account of the sexual response of women as a varied but describable experience; and consider the successes and problems female and male therapists have in empathic perception of a woman's account of her sexual experiences.     

The Bible, the Empire and the Other

Book reviewed in this article:
R. S. Sugirtharajah, The Bible in the Third World: Precolonial, Colonial and Postcolonial Encounters     

The Sexual and Theological Ethics of Gay Marriage in France: A Dialectic between Autonomy and Universalism

Abstract

The debate on gay marriage has gathered pace globally and particularly in France. Here, the secularization of marriage as an ‘acte laïque’ has furthered progress towards a political and juridic recognition of gay marriage. The Catholic church (Vatican) has opposed this development in its re-enforcement of Catholic sexual ethics and the distinction it draws between secular and religious definitions of marriage. Complicating this distinction is the perception of a trend towards post-secularism in France where religion is making a return to democratic debates on citizenship and gender, and raising concerns over the status of the civility of the marriage act. The focus of this article is to look at gay marriage from the perspective of contemporary ethical and theological thinking. Specifically, I aim to examine alternative discourses that open up new ways of configuring gay marriage through an examination of concepts of integrity, responsibility and asceticism, and critically the ethical relationship between autonomy and norms.     

Explicit Sexual Movie Viewing in the United States According to Selected Marriage and Lifestyle,Work and Financial,Religion and Political Factors

The purpose of the current study was to evaluate explicit sexual movie use among men and women in the United States according to relationship, lifestyle, work, financial, religious, and political factors. Analyses involved 11,372 adults who responded to questions about demographics and explicitly sexual movie use in the General Social Survey (GSS) from 2000 to 2014. Viewing of an explicit sexual movie in the previous year was significantly greater in men than women (35 vs. 16%); Blacks than Whites (33 vs. 22%); and never married (41 vs. 18% married, 31% separated, and 24% divorced). It also decreased with older age, higher education, and more children in the household. After model adjustment for these variables, viewing an explicit sexual movie was associated with a number of relationship, lifestyle, financial, religious, political, and other variables. For example, viewing such movies was related to less happiness in marriage, multiple sex partners in past year, less satisfaction with one’s financial situation, no religious preference, and a more liberal political orientation. The effect of some variables on pornography viewing differed between men and women. For example, out of men and women who consider themselves to be “not spiritual”, men were more likely to view pornography than women. Explicit sexual movie viewing is associated with factors from diverse domains, including poorer relationship quality, more liberal sexual views and practices, poorer economic conditions, lower religious orientation or commitment, and more liberal political views.     

A Multiple Baseline Study of the Marriage Contract Game's Effect on Problem Solving and Affective Behavior

In a multiple-baseline design, four relatively untroubled couples were guided by the Marriage Contract Game and related instructions as they negotiated contracts. The results demonstrated generalization from clinic to home, and suggested that problem solving and affection are independent behavior domains. When problem-solving behavior was the target of intervention, the rate of problem-solving behavior increased significantly over baseline during generalization probes. When affective behavior was added as a target of training, the rate of affective behavior increased significantly over previous phases and the rate of problem solving continued to increase. Evidence about the interdependence of marital attitudes and behaviors also emerged. Subjective ratings of problems improved along with the increase in problem-solving behavior; mood ratings improved along with increases in problem-solving and in affective behavior. Training had no effect on ratings of marital happiness.     

Marriage Guidance Training and the Trainee's Own Marriage: A Prospective Study

Twenty trainees and 18 partners took part in a study of the effects of a marriage guidance training programme on their own marriage. Changes were assessed in two ways: retrospectively ('perceived' changes as assessed following training) and prospectively (changes calculated by comparing scores obtained before training and those obtained after training). For most dimensions there was little correspondence between 'perceived' change and 'calculated' change. This has important methodological implications, which are discussed. The 'calculated' change indicated poorer marital adjustment following training. The trainees' scores suggested that they had become less 'abasing' and less 'nurturant' towards their partners; also that they had more disagreements about 'philosophy of life' and 'dealing with in-laws'. Their comments suggested that a number of the trainees had become more analytical of their own marriages, and that training had heightened their awareness of their own needs and individuality.