A (Qualified) Defense of Liberal Feminism

Liberal feminism is not committed to a number of philosophical positions for which it is frequently criticized, including abstract individualism, certain individualistic approaches to morality and society, valuing the mental/rational over the physical/emotional, and the traditional liberal way of drawing the line between the public and the private. Moreover, liberal feminism's clearest political commitments, including equality of opportunity, are important to women's liberation and not necessarily incompatible with the goals of socialist and radical feminism.     

Ethics of access: Globalization,feminism and information society

This article explores the ethics of access in relation to globalization, feminism and information society. It argues that the virtual settings of information and communication technologies (ICTs) are beginning to place significant emphasis on sociospatial as well as geospatial understandings of the world and the interactions that take place within it. The article examines the extreme material and other associated inequalities of contemporary globalization, and the concentration of technological development and power in the rich economies. Historical developments related to these factors are discussed, including the gendered nature of technologies and social processes shaping their production, application and use. It is argued that feminist theory and practice is relevant to broad debates about inequality of access in the information age, as well as to those concentrating specifically on gender and women. The tension between liberal/neoliberal focus on ‘equality’ and the ‘grotesque’ levels of contemporary inequality is raised. It is argued that feminism's long-standing and extensive critique of the problematic masculinist and partial nature of liberal/neoliberal theory, and its framing of agency, offers a major contribution in addressing this. Cyberfeminism works in theory and practice on horizontal networks and consciousness-raising about their potential, arguing that the era of the cybercitizen raises new and important risks of marginalization, on the basis of gender and other factors, and new forms of empowerment.     

Contra Fraser on Feminism and Neoliberalism

This article is a critical examination of Nancy Fraser's contrast of early second‐wave feminism and contemporary global feminism in “Feminism, Capitalism and the Cunning of History,” (Fraser 2009 ). Fraser contrasts emancipatory early second‐wave feminism, strongly critical of capitalism, with feminism in the age of neoliberalism as being in a “dangerous liaison” with neoliberalism. I argue that Fraser's historical account of 1970s mainstream second‐wave feminism is inaccurate, that it was not generally anti‐capitalist, critical of the welfare system, or challenging the priority of paid labor. I claim Fraser mistakenly takes a minority feminist position as mainstream. I further argue that Fraser's account of feminism today echoes arguments from James Petras and Henry Veltmeyer (2001) to Hester Eisenstein ( 2009 ), but such arguments ignore contemporary feminist minority positions. I challenge Fraser's arguments that feminism legitimates neoliberalism to women, that women's NGOs are simply service‐providers enabling the state to withdraw services, and that criticisms of microcredit lending programs can be generalized into criticisms of women's feminism and women's NGOs today. I argue that these claims are vast over‐generalizations and ignore countertrends. I give empirical evidence to support my objections by considering women's activities in post‐communist European countries, which Fraser discusses.     

Beyond Humanism and Postmodernism: Theorizing a Feminist Practice

The model of feminism as humanist in practice and postmodern in theory is inadequate. Feminist practice and theory directly inform each other to displace both humanist and postmodern conceptions of the subject. An examination of feminism's use of rights discourse suggests that feminist practice questions the humanist conception’ of the subject as a self-identity. Likewise, feminist theory undermines the postmodern emphasis on the constitutive instability and indeterminacy of the subject.     

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.     

The Divine Horizon: Rethinking Political Community in Luce Irigaray's “Divine Women”

The question of the transcendent, that which operates above and beyond the material stuff of the world, remains an enduring one for feminism, bound up as it is with the foundations of feminism's corporeal politics and the definition of its political subject. With the specificity of the situated and meaningful body grounding feminist politics, the universal and neutral status of the speaking subject has been diagnosed as masculine, and unable to properly account for sexed differences. On this basis, political community, collectivity forged along the lines of a common identity, is considered important in the realization of feminist political goals, yet is also problematic in view of its reliance upon a universal category of identity through which to motivate for political change. Acknowledging these tensions, this paper revisits Luce Irigaray's essay “Divine Women” to suggest that in her rethinking of the divine as a shared horizon through which women can potentially achieve autonomy, the nature of the transcendent, the universal, and the identity of the feminine are also reconfigured in surprising ways. In a specific address to the dilemma of political community, Irigaray makes available a notion of the divine that is already differently inhabited.     

Marx,Rawls, Cohen,and Feminism

Although G. A. Cohen's work on Marx was flawed by a lack of gender‐awareness, his work on Rawls owes much of its success to feminist inspiration. Cohen appeals effectively to feminism to rebut the basic structure objection to his egalitarian ethos, and could now appeal to feminism in response to Andrew Williams's publicity objection to this ethos. The article argues that Williams's objection is insufficient to rebut Cohen's ethos, inapplicable to variants of this ethos, and in conflict with plausible gender‐egalitarian ethoses. The article also advocates an understanding of basic structuralism and publicity consistent with feminism, and argues that Rawlsians need not reject plausible domestic egalitarian ethoses on either publicity or liberty grounds. To Michèle, G. A. Cohen's Harriet Taylor     

Reflections on Non-Imperialist,Feminist Values

This paper clarifies and reflects on the four values that Serene Khader argues feminism can do without in Decolonizing Universalism: independence individualism, personhood individualism, Enlightenment freedom, and gender-role eliminativism. Persuaded by her condemnation of the view Khader calls “headship complementarianism” and her defense of a different form of gender complementarianism, the paper leaves the question of gender role eliminativism aside. It starts by presenting some concerns about her treatment of Enlightenment freedom, independence individualism, and personhood individualism. It agrees that Enlightenment freedom and independence individualism have no place in feminism. Contrary to Khader, however, it maintains that personhood individualism is necessarily a feminist value. It then shows why the value of women’s autonomy is more central to non-imperialist feminism than Khader acknowledges. Ultimately, it agrees with Khader that feminism can be both universalist and non-imperialist provided that these qualifications are adopted.     

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.     

Topographies of Flesh: Women,Nonhuman Animals,and the Embodiment of Connection and Difference

Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well‐intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor‐centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity of social space in the twenty‐first century. Taking inspiration from the phenomenological concept of flesh as well as ecofeminism and María Lugones's theory of the colonial/modern gender system, this essay argues that our own flesh is related to that of others through lines of intercorporeal relations that collectively form topographies of flesh. When we attend to those material relationships present in a particular locality at a point in time, we are able to recognize topographical aggregates of beings that can serve as a basis for this new feminist ontology. An example from Toni Morrison's Beloved involving a human woman and a nonhuman one is used as a paradigm for thinking ontological connection and difference at the same time.     

The Dynamics of Visual Speed,Time, and Space: A Reply to Cartwright,Koehler, and Wallach

The political attitudes of 50 feminist women in relation to “feminism” as a dimension were examined and contrasted with those of 50 of their contemporary female peers. They were administered the Attitudes Toward Feminism Belief-Pattern Scale (3), the Conservatism-Radicalism Opinionnaire (4), and a questionnaire providing biographical information and personal opinions regarding various timely political and feminine issues.

The feminist women and their peers were found to differ significantly in the attitudinal dimensions of feminism and political conservatism-radicalism. The feminist women manifested more feminism than their peers, as well as being more politically radical. Feminism as a dimension was also found to be positively correlated with political radicalism.

Both goups were also compared in their sentiments and opinions on several noteworthy issues; e.g., the potential influence of the women's vote in en- hancing the status of women. Surprisingly, the feminist women and their peers failed to differ on some of the more salient of these.

In order to understand and appreciate the feminist personality, the forces potentiating the Women's movement, and the apparent similarities and differences between the feminist women and their peers, the variables of feminism, political conservatism-radicalism, and activism seem to deserve consideration.     

The Other as Another Other

De Beauvoir and Irigaray are archetypes of two opposed feminisms: egalitarian feminism and radical feminism of difference. Yet a filiation exists between de Beauvoir's claim, that women is Other, and Irigaray's Speculum of the Other Woman. This paper explores the relationship between de Beauvoir's and Irigaray's notion of otherness. It argues that Irigaray deforms de Beauvoir's categories, and that de Beauvoir provides a more coherent prospect for the development of an authentic feminine subjectivity.     

Feminism and Phenomenology: A Reply to Silvia Stoller

Responding to Silvia Stoller's comments on “Domination and Dialogue in Merleau‐Ponty's Phenomenology of Perception” ( Sullivan 1997 ), I argue that while phenomenology has much to offer feminism, feminists should be wary of Merleau‐Ponty's notion of projective intentionality because of the ethical solipsism that it tends to involve. I also take the opportunity to clarify the concept of hypothetical construction introduced in the earlier paper, in particular the transformative relationship that it has to pre‐reflective experience.     

The Relationship Between Gender Social Identity and Support for Feminism

This study is an application of social identity theory to feminist consciousness and activism. For women, strong gender identifications may enhance support for equality struggles, whereas for men, they may contribute to backlashes against feminism. University students (N = 276), primarily Euroamerican, completed a measure of gender self-esteem (GSE, that part of one's self-concept derived from one's gender), and two measures of feminism. High GSE in women and low GSE in men were related to support for feminism. Consistent with past research, women were more supportive of feminism than men, and in both genders, support for feminist ideas was greater than self-identification as a feminist.     

Embodied Disbelief: Poststructural Feminist Atheism

“I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way to re‐explain Derrida's “I rightly pass,” and also to carry it forward. Poststructural feminist atheism leads us through Derrida to an embodied disbelief drawing on three dimensions of poststructural feminism: feminist epistemology and material feminism, relationality, and affect theory.     

What Does It Mean to Be a Postcolonial Feminist? The Artwork of Mithu Sen

This article examines what the work of New Delhi‐based artist Mithu Sen brings to thinking about being a postcolonial feminist. Using images from Sen's solo exhibit in New Delhi and New York titled Half Full (2007), I theorize on the complexities that proliferate when thinking about postcolonial feminism. Sen's images play with “an” identity to showcase the hybrid and mobile configuration of postcolonial subjectivity. Sen's provocative aesthetic urges us to rethink defining a set of conditions or tenets for postcolonial feminism. Rather, her aesthetic politics propels through humor and provides a prism to constantly reimagine postcolonial feminist subjectivity by urging a consideration of maps that intersect and overlap.     

Somaesthetics and The Second Sex: A Pragmatist Reading of a Feminist Classic

This paper explains the discipline of somaesthetics, which emerges from pragmatism's concern with enhancing embodied experience and reconstructing the aesthetic in ways that make it more central to key philosophical concerns of knowledge, ethics, and politics. I then examine Beauvoir's complex treatment of the body in The Second Sex, assessing both her arguments that could support the pragmatic approach of somaes‐thetics but also those that challenge its bodily focus as a danger for feminism.     

Backlash,Repetition, Untimeliness: The Temporal Dynamics of Feminist Politics

Susan Faludi's Backlash, first published in 1991, offers a compelling account of feminism being forced to repeat itself in an era hostile to its transformative potentials and ambitions. Twenty years on, this paper offers a philosophical reading of Faludi's text, unpacking the model of social and historical change that underlies the “backlash” thesis. It focuses specifically on the tension between Faludi's ideal model of social change as a movement of linear, step‐by‐step, continuous progress, and her depiction of feminist history in terms of endless repetition. If we uphold a linear, teleological ideal of social change, I argue, repetition can only be thought of in negative terms—as a step backwards or a waste of time—which in turn has a negative and demoralizing impact within feminism itself. To explore an alternative model of historical time and change, I turn to the work of feminist philosopher Christine Battersby, who rethinks repetition through the Kierkegaardian mode of “recollecting forwards,” and the Nietzschean notion of “untimeliness.” I suggest that Battersby's philosophical reconceptualization of historical repetition, as a potentially creative, productive phenomenon, can be of great utility to feminists as we enact and negotiate the dynamics of backlash politics.     

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.     

Women's Writing and the Early Modern Genre Wars

This paper explores two phases of the early modern genre wars. The first was fought by Marie de Gournay, in her “Preface” to Montaigne's Essays, on behalf of her adoptive father and in defense of his naked and masculine prose. The second was fought half a century later by Nicholas Boileau in opposition to Gournay's feminizing successor, Madeleine de Scudéry. In this debate Gournay's position is egalitarian, whereas Scudéry's approximates to a feminism of difference. It is claimed that both female protagonists in this early debate occlude the female body. The far more sexually explicit prose of Mary Delarivier Manley is then used to raise the question: is it genre, or is it, rather, the very nature of erotic sexuality, that makes it so difficult for women to masterfully expose themselves as authoritative subjects?