The Post-Feminist Era: Still Striving for Equality in Relationships

As for the past 30 years, Western society continues to grapple with a major sex-role revolution. Changes from the availability of contraception and persistent feminist protests disrupted the respective duties of men and women in what was called the "traditional family." Since the industrial revolution, traditional meant the patriarchal family with men holding the prominent role of breadwinner in the family. Women stayed home to raise and nurture the children. This arrangement has been questioned, especially as vast numbers of women enter the workforce and improve their education. The position taken here is that although women have made strides in developing their autonomy, they frequently do not feel that they have an equal partnership in their intimate relationships. Men also feel a growing dissatisfaction with their positions in relation to women. The paper discusses the reasons why, despite changes in both society and attitudes of men and women towards their roles, there still exists inequality between the sexes in their lives together. Discussed, as well, is how this inequality negatively affects intimate relationships. Finally, the paper will suggest ways that men and women and society can remedy the situation and encourage greater fulfillment in love.     

Adam Smith,Ethicist

This essay argues that Adam Smith's political economy is premised upon a moral anthropology, and that greater attention to Smith from religious ethicists may both improve Smith scholarship and deepen dialogue on economic themes within the field of religious ethics. It does so first by surveying common readings of Smith and noting that engagement of his work within religious ethics and theology tends to rely on misconceptions prevalent in these readings. It then outlines the moral psychology that links Smith's Theory of Moral Sentiments and Wealth of Nations and explains the importance of this moral psychology for Smith's ambivalent analysis of commercial society. Reflecting on the case of Smith's work, it concludes by arguing that attention from religious ethicists may also improve contemporary political economic debates, given that they are often premised upon latent assumptions about moral anthropology.     

Confronting Deep Moral Disagreement: The President's Council on Bioethics,Moral Status,and Human Embryos

The report of the President's Council on Bioethics, Human Cloning and Human Dignity, addresses the central ethical, political, and policy issue in human embryonic stem cell research: the moral status of extracorporeal human embryos. The Council members were in sharp disagreement on this issue and essentially failed to adequately engage and respectfully acknowledge each others' deepest moral concerns, despite their stated commitment to do so. This essay provides a detailed critique of the two extreme views on the Council (i.e., embryos have full moral status or they have none at all) and then gives theoretical grounding for our judgment about the intermediate moral status of embryos. It also supplies an account of how to address profound moral disagreements in the public arena, especially by way of constructing a middle ground that deliberately pays sincere respect to the views of those with whom it has deep disagreements.     

Aging “Hot”: Images and Narratives of Sexual Desirability on Television

As women age, their sexual desirability is likely to diverge from what is presented as most coveted in American society: youthful, slim but curvy, firm, and fit. Media rarely feature actresses over the age of 50 as leading characters and when they do, they are usually relegated to caretaker or partner roles and they usually conform to gender traditional stereotypes. However, more recently, there have been a few television programs that focus specifically on older women’s sexualities and feature plotlines that center on their desire and desirability. The premise of the program Hot in Cleveland is that desirability is in the eye of the beholder. Using a comedic format, the show highlights the tensions between media and celebrity fueled standards for desirability and “real life” desirability. In this paper, based on a close analysis of five seasons of Hot in Cleveland, we explore these competing messages about midlife and older women’s appearance and sexualities and the way comic framing both challenges and reinforces dominant narratives of aging.     

Sacred mountains and beloved fetuses: can loving or worshipping something give it moral status?

Part One addresses the question whether the fact that some persons love something, worship it, or deeply care about it, can endow moral status on that thing. I argue that the answer is “no.” While some cases lend great plausibility to the view that love or worship can endow moral status, there are other cases in which love or worship clearly fails to endow moral status. Furthermore, there is no principled way to distinguish these two types of cases, so we must conclude that love or worship never endow moral status. Part Two takes up the hard question of why we have to be careful of things that others love or worship, given that the things do not thereby have moral status. I argue that it is sometimes bad for those who love or worship the things if we mistreat them. I develop an account of when love and worship, and person projects more generally, succeed in expanding the scope of what counts as good or bad for the person engaged in the project.     

Confronting deep moral disagreement: the President's Council on Bioethics, moral status, and human embryos

The report of the President's Council on Bioethics, Human Cloning and Human Dignity, addresses the central ethical, political, and policy issue in human embryonic stem cell research: the moral status of extracorporeal human embryos. The Council members were in sharp disagreement on this issue and essentially failed to adequately engage and respectfully acknowledge each others' deepest moral concerns, despite their stated commitment to do so. This essay provides a detailed critique of the two extreme views on the Council (i.e., embryos have full moral status or they have none at all) and then gives theoretical grounding for our judgment about the intermediate moral status of embryos. It also supplies an account of how to address profound moral disagreements in the public arena, especially by way of constructing a middle ground that deliberately pays sincere respect to the views of those with whom it has deep disagreements.     

Hegelians Axel Honneth and Robert Williams on the Development of Human Morality

An individual is in the lowest phase of moral development if he thinks only of his own personal interest and has only his own selfish agenda in his mind as he encounters other humans. This lowest phase corresponds well with sixteenth century British moral egoism which reflects the rise of the new economic order. Adam Smith (1723?C1790) wanted to defend this new economic order which is based on economic exchange between egoistic individuals. Nevertheless, he surely did not want to support the moral theory of British egoism. His book The Wealth of Nations suits well into the world view of British moral egoism, but in the book The Theory of Moral Sentiments, he presents a moral theory which is the total opposite of moral egoism. Contemporary German intellectuals saw contradiction in Adam Smith??s moral (social) philosophy which they called as Das Adam-Smith-Problem. Smith himself didn??t think that there is any contradiction in a situation where in economic sphere (civil society) individual act egoistically and in ethical sphere (encounter with the imagined Other) he feels humanity and compassion toward his fellow men. Hegel was a passionate reader of Adam Smith and he acknowledged Das Adam-Smith-Problem. He set the task of his social philosophy to overcome this paradox. He wanted to create a theory of a social totality where economic egoism and feelings of humanity are not in contradiction. In the same time Hegel wanted to create a theory on Bildung process where human spirit develops from moral un-freedom (heteronomy) to moral freedom and maturity (autonomy) taking care both aspect of love and reason. In certain Hegel??s texts notion of recognition plays crucial role. That is why modern Hegelians Ludwig Siep, Axel Honneth and Robert Williams consider the notion of recognition to be elementary in Hegel??s threefold theory of developing human spirit from family via civil society to sittliche state. For Hegel family is a sphere where people love their ??concrete other?? and where feeling surpasses reason. Civil Society is a sphere of private contracts and economic exchanges where cold egoistic and calculative reason surpasses feelings. In the sphere of State the contradiction between family and Civil Society (Das Adam-Smith-Problem) is solved by ??rational feeling??. According to Hegel State should protect citizens from alienating effect of egoistic reason of Civil Society and cultivate ??family-feelings?? to rational feelings which integrate citizen into ??sittliche community?? through reciprocal process of recognition. In this article I want to consider Hegelians Honneth??s and Williams??s relevance to the theory of moral development.     

Worker equality and adult development: the kibbutz as a developmental model

Adults' social status, particularly their occupations, is a powerful predictor of their level of moral and ego development. This association's inevitability was tested by examining the relationship of personal development with social status among 3 groups of workers. Results showed that kibbutz workers' moral and ego development were not significantly associated with educational, occupational, or social class standing, but that Israeli city and North American workers' moral and ego development were significantly associated with all measures of social status. In further contrast, work complexity was significantly associated with both moral and ego development only for kibbutz workers, suggesting that they engage in jobs that are appropriate to their psychological development without creating social inequality. Implications for developmental theory and workplace research are considered.     

Mothers and Independent Citizens: Making Sense of Wollstonecraft's Supposed Essentialism

Abstract

Mary Wollstonecraft argues that women must be independent citizens, but that they cannot be that unless they fulfill certain duties as mothers. This is problematic in a number of ways, as argued by Laura Brace in a 2000 article. However, I argue that if we understand Wollstonecraft's concept of independence in a republican, rather than a liberal context, and at the same time pay close attention to her discussion of motherhood, a feminist reading of Wollstonecraft is not only possible but enriching. I will attempt to show, in particular, that the seeds of a feminist argument for co-parenting are to be found in the Vindication of the Rights of Woman.     

Experimental Evidence that Theistic-Religious Body Affirmations Improve Women's Body Image

We examined in a random-assignment, pretest-posttest design whether college women's body image would improve after reading religious and spiritual affirmations about their bodies. The sample was predominantly white and Christian. In a pretest, women completed measures of religiosity and body esteem (how they felt about their weight and appearance) and were then assigned via matched random assignment to three different groups for a treatment and posttest one week later. In the Religious group, women read affirmations with a theistic and Christian-based tone that emphasized God's love and acceptance of their bodies; in the Spiritual group, women read body affirmations with a more positive secular tone and no mention of God; Control group women read random statements about campus issues. After reading the affirmations, women then viewed photos of "thin ideal" fashion models to activate body image concerns. Women next completed the posttest body esteem measures. Women in the Religious group increased significantly compared to Control women (who declined) in how they felt about their appearance and looks. Women in the Spiritual condition improved marginally compared to the Control condition.     

Love,money and madness: Money in the economic philosophies of Adam Smith and Jean-Jacques Rousseau

In this paper, the economic philosophies of Adam Smith (1723–1790) and Jean-Jacques Rousseau (1712–1778) are discussed, with special reference to their respective views on money. It is argued that self-love plays an important role in their philosophies of money. For Smith, self-love is the foundation of economic activity and a means to quantify exchange relations. Rousseau, in turn, rejects money because of the possibility that it may give rise to destructive and narcissistic forms of self-love—which he calls amour-propre. It seems that Smith's and Rousseau's views of money are in opposition to each other; however, both argue that their view of money becomes unsustainable, if not qualified, by the embedded tension present in self-love. For Smith, self-love must remain in tension with sympathy for the economy to function, as discussed in his Theory of Moral Sentiments. Rousseau concedes that in society both amour-propre and amour de soi (passionate, sacrificial love) are necessary. This tension introduces a moment of madness that may have important implications when contemporary philosophies of economics engage issues such as economic inequality and poverty.     

‘The system is unfair’: Uncontrollable attributions for inequality predict more equitable giving in adolescents

Socioeconomic position is often determined by uncontrollable, structural factors, yet people from the United States tend to attribute wealth and poverty to individual control. However, information about behavioural correlates of such beliefs across development is relatively lacking. Thus, we examined adolescents' reasoning about the causes of inequality in a sample of 599 adolescents from a socioeconomically, ethnically, and racially diverse middle school (grades 6–8). Additionally, early adolescents were presented with two novel groups with an unexplained wealth disparity and given a task in which they could perpetuate or rectify inequality. We found that while adolescents tended to give equitably and rectify the inequality, this outcome was predicted by the type of explanation they gave for societal inequality. Furthermore, participants' socioeconomic status and sexual identity predicted their inequality explanations. These results add to our knowledge of adolescent reasoning about inequality by demonstrating a potential link between attributions for inequality and giving behaviour.     

Muslim Women in the Bosnian Crucible

Exotic tales and dramatic details about Muslim women's views of Bosnian society are uncommon. In fact, few Muslim women in Bosnia are overtly Islamic in appearance or action. Rather, they blend into a secularized society in which Islamic heritage provides traditions and values, not dogma. Despite this assimilation, 12 Bosnian women relate 3 different but connected features of their lives: the effect on sex roles of the political turmoil of the past century, the particular perspective women bring to questions of war and peace, and the rich prewar multiculturalism. Their overarching consensus is that women in Bosnia are equipped for leadership but stifled by an erosion of their status in society. During the communist period, women gained a greater level of freedom and became independent thinkers, even though the communists didn't allow them to exercise the leadership they'd assumed during World War II. With the demise of communism in the late 1980s and the chaos of all-out war in the early 1990s, women were preoccupied with survival. Cultural tolerance emerged as a unifying factor for Bosnian women of different tradition, education, and socioeconomic status, although this was obscured by the outside misconception that the war was caused by ‘age-old hatreds’. On the contrary, religion not only was far from a central identity, but, according to many Bosnian women, it simply did not matter. Yes, they were victims of a ruthless genocide; but Muslim women in Bosnia are also energetic, determined, smart, and savvy.     

Christ’s Love in the Midst of Pandemic

The COVID-19 pandemic has revealed vividly the pandemic of economic inequality, the pandemic of racism, and the pandemic of climate catastrophe. This article explores what it means to manifest Christ’s love, moving the world, in the midst of these pandemics. It begins by recalling firm faith claims on which to build a response, moving on to “reading” the context of these four pandemics, noting five signs of the times as guides for discerning how to respond. It concludes with four suggestions regarding gospel-grounded response: (1) seeking to address one of these pandemics without deep attention to the others is dangerous; (2) the four pandemics converge in a holy call to economic restructuring; (3) the movement toward a moral economy is not an impossible dream; and (4) religion, including the World Council of Churches, has a crucial role to play. They are suggestions, in other words, about the form of Christ’s love moving the world in the midst of these pandemics.     

Sexual Harassment and the Cultures of Childhood

ABSTRACT

Sexual harassment is increasingly recognized as a common problem for schoolchildren. Four out of five 8th through 11th graders have experienced some form of sexual harassment in their school lives. Of the girls who experience harassment, 38% report that they were first harassed in 6th grade or before (AAUW, 2001). We propose that children construct a peer-based «school society» where attitudes and behaviors are strongly connected to peer group influence and concerns about social status. School-based peer sexual harassment emerges from a climate of tense, unequal social relations between boys and girls during middle childhood, accelerating into adolescence. One unexplored possibility is that some boys with high social status among their peers may engage in or encourage harassment of girls. Next, we turn to a distinct social context embedded within the school society: relationships of abuse between boy and girl peers. We explore how the dynamics of domestic violence apply to sexual harassment between peers, illustrating themes from narratives of child sexual harassment victims derived from interviews and legal cases. We also use these narratives to examine the institutional responses to sexual harassment by school authorities, identifying the parallels to domestic violence legal solutions. Our discussion emphasizes how school service providers can better appreciate and react to the social and relational context of boys' harassment of girls.     

Queer Muslim love: a time for ijtihad

ABSTRACT

Across the globe, Muslim communities have developed, and are continuing to develop, a theology of compassion, non-judgmental attitudes, and support toward queer Muslims. This discourse uses ijtihadic analysis to support acceptance of queer Muslim love, because religion is a strong and deep social construct that acts as a moral compass where Muslim queers learn to feel “unacceptable”, “bad”, and “worthless” and under the mercy of the horrified gaze of mainstream, heteropatriarchy, which uses religious arguments to contest the rights enshrined in the South African constitution. It provides a case study as a pedagogical reflection to share intentions, process, and outcomes of sexual diversity workshops to support queer Muslim love to broadly raise critical consciousness about alternative sexual orientations and identities.     

Mary Wollstonecraft's Feminist Critique of Property: On Becoming a Thief from Principle

The scholarship on Mary Wollstonecraft (1759–1797) is divided concerning her views on women's role in public life, property rights, and distribution of wealth. Her critique of inequality of wealth is undisputed, but is it a complaint only of inequality or does it strike more forcefully at the institution of property? The argument in this article is that Wollstonecraft's feminism is partly defined by a radical critique of property, intertwined with her conception of rights. Dissociating herself from the conceptualization of rights in terms of self‐ownership, she casts economic independence—a necessary political criterion for personal freedom—in terms of fair reward for work, not ownership. Her critique of property moves beyond issues of redistribution to a feminist appraisal of a property structure that turns people into either owners or owned, rights‐holders or things acquired. The main characters in Wollstonecraft's last novel—Maria, who is rich but has nothing, and Jemima, who steals as a matter of principle—illustrate the commodification of women in a society where even rights are regarded as possessions.     

An Attributional Perspective on Sexual Aggression in India

ABSTRACT

This article reports the findings of programmatic research on attributions made by Indian participants with respect to hypothetical incidents of sexual aggression. The Indian research findings in the context of related research in Western countries, especially the judgmental variations obtained as a function of rapist-victim acquaintance and participant's gender, reflect the relatively low status of women and the patriarchal dominance of men in Indian society. Among other issues examined in the reviewed experiments were the rape victim's causal versus moral responsibility, the rapist-victim relationship, the gender-adversary perspective, and the ambiguity about victim's consent.     

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.