The Congruence of International Children's Rights and Feminist Principles as a Foundation for Therapy with Young People

SUMMARY

The United Nations Convention on the Rights of the Child, an international treaty that supports and protects humans under age eighteen, embodies several principles that are useful in guiding mental health treatment with young people. Here we summarize relevant tenets of the Convention and offer an analysis regarding its relevance to feminist therapy. Topics covered include participation and limited self-determination, privacy and autonomy, supportive community, access to information and care, least restrictive environment, and access to protection and recovery assistance. We then deconstruct the apparent assumptions underlying the Convention through a feminist, post-modern, social constructionist perspective. We conclude that the Convention offers a useful vision for work with children and is consistent in some ways with feminist-informed practice, although attention must be given to factors about which the Convention is silent, including gender, privilege, and assumptions regarding family, child, mental health, and human development.     

“Equal Discipleship”

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.     

Reply to Patrick Hopkins

Patrick Hopkins has claimed that SM is compatible with feminist principles. I argue that his account relies on both mistaken analogies and an untenable account of the allegedly changed meaning of SM scenes. ¹ 1 The publication of this reply has not changed my view that Hypatia is ableist and is to that degree anti-feminist.
     

Selling Babies and Selling Bodies

I will argue the free market in babies or in women's bodies created by an institution of paid surrogate motherhood is contrary to Kantian principles of person-hood and to the feminist principle that men do not have—and cannot gain through contract, marriage, or payment of money—a right to the sexual or reproductive use of women's bodies.     

A Decision‐Making Model for Addressing Problematic Behaviors in Counseling Students

Gatekeeping is the subject of continued discourse in the counseling profession. With revisions to the ACA Code of Ethics (American Counseling Association, 2014 ), recent litigation (Keeton v. Anderson‐Wiley, 2010 ; Ward v. Wilbanks, 2009 ), and focused attention on value conflicts in counseling (Francis & Dugger, 2014 ), counselor educators' role as gatekeepers is expanding. In addition to this expanding role, counselor educators are responsible for being culturally and developmentally sensitive in interpreting, applying, and enforcing the codes and standards with counseling students. This article proposes a decision‐making model that integrates feminist, multicultural, systems theory, and social‐constructivist ethical decision‐making principles to address problematic behaviors in counseling students.     

An Updated Feminist View of Intimate Partner Violence

In this article, we explore intimate partner violence (IPV) from an intersectional, feminist perspective. We describe how an updated feminist view guides us to a perspective on IPV that is more strongly grounded in an antioppressive, nonviolent, socially just feminist stance than a second‐wave gender‐essential feminist stance that suggests that patriarchy is the cause of IPV. At the time we began to work together it seemed that a researcher had to be identified as a “family violence” researcher or a “feminist” researcher of violence against women, and that it wasn't possible to be a feminist researcher who looked beyond patriarchy as the cause of IPV. We advocate critically thinking about essentialist practices in clinical work so that we can maintain an antioppressive, socially just, nonviolent approach to working with clients who experience IPV.     

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.     

A Phenomenological Grounding of Feminist Ethics

The central hypothesis of this paper is that the phenomenology of Merleau-Ponty offers significant philosophical groundwork for an ethics that honours key feminist commitments – embodiment, situatedness, diversity and the intrinsic sociality of subjectivity. Part I evaluates feminist criticisms of Merleau-Ponty. Part II defends the claim that Merleau-Ponty’s non-dualist ontology underwrites leading approaches in feminist ethics, notably Care Ethics and the Ethics of Vulnerability. Part III examines Merleau-Ponty’s analyses of embodied percipience, arguing that these offer a powerful critique of the view from nowhere, a totalizing God’s-eye-view with pretensions to objectivity. By revealing the normative structure of perceptual gestalts in the intersubjective domain, he establishes the view from everywhere. Normativity is no longer deferred to higher authorities such as duty, utility or the valorized virtue, but through the perceptual gestalt it is returned to the perceiving embodied subject. This subject, defined by inherent intersubjectivity, is thereby vulnerable to others and has the capacity for care.     

Doing Ontology and Doing Justice: What Feminist Philosophy Can Teach Us About Meta-Metaphysics

Abstract

Feminist philosophy has recently become recognised as a self-standing philosophical sub-discipline. Still, metaphysics has remained largely dismissive of feminist insights. Here I make the case for the value of feminist insights in metaphysics: taking them seriously makes a difference to our ontological theory choice and feminist philosophy can provide helpful methodological tools to regiment ontological theories. My examination goes as follows. Contemporary ontology is not done via conceptual analysis, but via quasi-scientific means. This takes different ontological positions to be competing hypotheses about reality’s fundamental structure that are then assessed with a loose battery of criteria for theory choice. Such criteria make up the constitutive values of ontology (e.g. providing a unified, coherent, non-circular, simple, parsimonious total theory). These values are distinguished from contextual values of a practice: the political and moral values embedded in the social context of inquiry. Although we may be frank about some meta-metaphysical value commitments, bringing in feminist contextual values is viewed as an unacceptable move when thinking about ontological theory choice. This paper then asks: is this move unacceptable? I think not and I aim to motivate this methodological insight here by examining recent work on grounding.     

Hidden in Plain View: Feminists Doing Engineering Ethics, Engineers Doing Feminist Ethics

How has engineering ethics addressed gender concerns to date? How have the ideas of feminist philosophers and feminist ethicists made their way into engineering ethics? What might an explicitly feminist engineering ethics look like? This paper reviews some major themes in feminist ethics and then considers three areas in which these themes have been taken up in engineering ethics to date. First, Caroline Whitbeck’s work in engineering ethics integrates considerations from her own earlier writings and those of other feminist philosophers, but does not use the feminist label. Second, efforts to incorporate the Ethic of Care and principles of Social Justice into engineering have drawn on feminist scholarship and principles, but these commitments can be lost in translation to the broader engineering community. Third, the film Henry’s Daughters brings gender considerations into the mainstream of engineering ethics, but does not draw on feminist ethics per se; despite the best intentions in broaching a difficult subject, the film unfortunately does more harm than good when it comes to sexual harassment education. I seek not only to make the case that engineers should pay attention to feminist ethics and engineering ethicists make more use of feminist ethics traditions in the field, but also to provide some avenues for how to approach integrating feminist ethics in engineering. The literature review and analysis of the three examples point to future work for further developing what might be called feminist engineering ethics.     

Care,Narrativity, and the Nature of Disponibilité

This paper attempts to make more explicit the relationship between narrativity and feminist care ethics. The central concern is the way in which narrativity carries the semantic load that some accounts of feminist care ethics imply but leave hanging. In so doing, some feminist theorists of care‐based ethics then undervalue the major contribution that narrativity provides to care ethics: it carries the semantic load that is essential to the best care. In this article, I defend the narrative as the central medium though which we make sense of and communicate our lives and their attendant hopes and cares. More than just working with the narrative of the cared‐for, caring is about investing in the narrative of the cared‐for in order to meet the needs of this cared‐for and how this narrative might turn out. I will further demonstrate how the attitude of caring or investing in a narrative would amount to what Gabriel Marcel has described as the attitude of disponibilité.     

The Virtues of Feminist Empiricism

Despite the emergence of new forms of feminist empiricism, there continues to be resistance to the idea that feminist political commitment can be integral to hypothesis testing in science when that process adheres strictly to empiricist norms and is grounded in a realist conception of objectivity. I explore the virtues of such feminist empiricism, arguing that the resistance is, in large part, due to the lingering effects of positivism.     

Daughters of the Enlightenment: Reconstructing Adorno on Gender and Feminist Praxis

This article offers a reconstruction of Theodor Adorno's work as it concerns sex/gender and feminist praxis. Although the prevailing interpretation of Adorno's work conceptualizes its relationship to women as one of either exclusion or essentialism, I argue that both the reading of Sade's Juliette in Dialectic of Enlightenment, as well as a number of Adorno's aphorisms in Minima Moralia, present complex feminist claims and commitments. Max Horkheimer and Adorno position Juliette as a subject of the Enlightenment, forestalling the possibility that women qua women are potentially utopian figures. I utilize Adorno's work in Minima Moralia to show that he—far from excluding or essentializing women—was interested in metaphorically capturing the subjective conditions developed by a system of binary sex/gender within a heteropatriarchal society. Indeed, one can find an iteration of queer theoretical commitments in Minima Moralia. As a result, I argue that he displays a number of straightforwardly feminist commitments: that a liberated society requires the disambiguation of sex from gender, affirming the nonnaturalness of our social sex/gender regime, and claiming that all subjects as gendered subjects are damaged by living within a heteropatriarchal society. Lastly, I provide preliminary evidence of Adorno's critique of (neo)liberal feminist praxis.     

Predictors of feminist self-labeling

This study investigated the relations of demographic and attitudinal variables on self-labeling as a feminist. Male (N=22) and female (N=83) primarily white (79%) college students and other adults responded to a questionnaire assessing their opinion of the feminist movement, perceptions of feminists, agreement with profeminist attitudes toward women's roles, belief in the importance of collective vs. individual action, political liberalism, and perceived discrimination. Although self-labeling as a feminist was significantly related to all of the above, with the exception of perceived discrimination, two major predictors were shown to be independently important: profeminist attitudes toward women's roles and opinion of the feminist movement.     

Particularity and Perspective Taking: On Feminism and Habermas's Discourse Theory of Morality

Seyla Benhabib's critique of Jürgen Habermas's moral theory claims that his approach is not adequate for the needs of a feminist moral theory. I argue that her analysis is mistaken. I also show that Habermas's moral theory, properly understood, satisfies many of the conditions identified by feminist moral philosophers as necessary for an adequate moral theory. A discussion of the compatibility between the model of reciprocal perspective taking found in Habermas's moral theory and that found in Maria Lugones's essay “Playfulness,‘World’‐Travelling, and Loving Perception” reinforces the claim that his moral theory holds as yet unrecognized promise for feminist moral philosophy.     

By name or by deed? Identifying the source of the feminist stigma

Prejudice and discrimination against feminists were explored across two contexts, a workplace and a social setting. We examined university students' reactions to a woman who called herself a feminist, behaved like a feminist by challenging sexism, did both, or did neither. In Study 1, participants (N = 177) evaluated a job candidate less favorably when she called herself a feminist after controlling for perceived assertiveness and participants' feminist self‐identification. However, our results showed no evidence of hiring discrimination. In Study 2, participants (N = 184) evaluated a peer less favorably and were less willing to befriend and date her when she called herself a feminist, controlling for perceived assertiveness. Participants were also less willing to befriend her when she behaved like a feminist. The contextual nature of the feminist stigma and the influence of perceived assertiveness are discussed.     

Coyote Politics: Trickster Tales and Feminist Futures

This essay is a first attempt at thinking through the ways in which Native American Coyote stories can illuminate options for lesbian and feminist politics. I follow the metaphors of trickery and shape-shifting common to the stories and recommend the laughter they evoke as we engage in feminist politics and philosophy.     

Tools for a Cross‐Cultural Feminist Ethics: Exploring Ethical Contexts and Contents in the Makah Whale Hunt

Antiracist white feminists and ecofeminists have the tools but lack the strategies for responding to issues of social and environmental justice cross‐culturally, particularly in matters as complex as the Makah whale hunt. Distinguishing between ethical contexts and contents, I draw on feminist critiques of cultural essentialism, ecofeminist critiques of hunting and food consumption, and socialist feminist analyses of colonialism to develop antiracist feminist and ecofeminist strategies for cross‐cultural communication and cross‐cultural feminist ethics.     

What’s in a Name? Two Approaches to Evaluating the Label Feminist

Across two studies, we employed unique approaches to investigating the meaning of the label feminist using a sample of undergraduates from a large Northeastern university in the U.S. In Study 1 (N = 60), we utilized an impression formation paradigm to investigate the meaning of the label feminist when applied to typical college student. The results revealed that feminist males were rated less favorably than nonfeminist males and feminist females were rated more favorably than nonfeminist females. In Study 2 (N = 112), we examined the context-free associations that people have with the label feminist using two implicit attitude measures. Females reported positive implicit associations with the label feminist while males expressed neutral to slightly negative implicit associations with feminists.