On the apparent antagonism between feminist and mainstream metaphysics

The relationship between feminism and metaphysics has historically been strained. Metaphysics has until recently remained dismissive of feminist insights, and many feminist philosophers have been deeply skeptical about any value that metaphysics might have when thinking about advancing gender justice. Nevertheless, feminist philosophers have in recent years increasingly taken up explicitly metaphysical investigations. Such feminist investigations have expanded the scope of metaphysics in holding that metaphysical tools can help advance debates on topics outside of traditional metaphysical inquiry (e.g. the nature of gender, sex, or sexuality). Moreover, feminist philosophers typically bring new methodological insights to bear on traditional ways of doing philosophy. Feminist metaphysicians have also recently begun interrogating the methods of metaphysics and they have raised questions about what metaphysics as a discipline is in the business of doing. In discussing such methodological issues, Elizabeth Barnes has recently argued that some prevalent conceptions of metaphysics rule out feminist metaphysics from the start and render it impossible. This is bad news for self-proclaimed feminist metaphysicians in suggesting that they are mistaken about the metaphysical status of their work. With this worry in mind, the paper asks: how does feminist metaphysics fare relative to ‘mainstream’ metaphysics? More specifically, it explores how feminist and ‘mainstream’ debates intersect, on what grounds do they come apart (if at all), and whether feminist metaphysics qualifies as metaphysics ‘proper’.     

Elizabeth Spelman,Gender Realism,and Women

Elizabeth Spelman has famously argued against gender realism (the view that women have some feature in common that makes them women). By and large, feminist philosophers have embraced Spelman's arguments and deemed gender realist positions counterproductive. To the contrary, Mikkola shows that Spelman's arguments do not in actual fact give good reason to reject gender realism in general. She then suggests a way to understand gender realism that does not have the adverse consequences feminist philosophers commonly think gender realist positions have.     

Gender sceptics and feminist politics

Some feminist gender sceptics hold that the conditions for satisfying the concept woman cannot be discerned. This has been taken to suggest that (i) the efforts to fix feminism’s scope are undermined because of confusion about the extension of the term ‘woman’, and (ii) this confusion suggests that feminism cannot be organised around women because it is unclear who satisfies woman. Further, this supposedly threatens the effectiveness of feminist politics: feminist goals are said to become unachievable, if feminist politics lacks a clear subject matter. In this paper, I argue that such serious consequences do not follow from the gender sceptic position. I presented an earlier version of this paper at the ‘Stirling Political Philosophy Group’ meeting and am grateful to those present for their constructive criticisms. I am also grateful to Alan Millar, the anonymous referees for this journal and Jenny Saul (who has read more than one version of this paper!) for their detailed and extremely helpful comments and suggestions.     

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.     

Grounding and anchoring: on the structure of Epstein’s social ontology

Brian Epstein’s The Ant Trap is a praiseworthy addition to literature on social ontology and the philosophy of social sciences. Its central aim is to challenge received views about the social world – views with which social scientists and philosophers have aimed to answer questions about the nature of social science and about those things that social sciences aim to model and explain, like social facts, objects and phenomena. The received views that Epstein critiques deal with these issues in an overly people-centered manner. After all, even though social facts and phenomena clearly involve individual people arranged in certain ways, we must still spell out how people are involved in social facts and phenomena. There are many metaphysical questions about social properties, relations, dependence, constitution, causation, and facts that cannot be answered (for instance) just be looking at individual people alone. In order to answer questions about (e.g.) how one social entity depends for its existence on another, we need different metaphysical tools. Epstein thus holds that social ontological explanations would greatly benefit from making use of the theoretical toolkit that contemporary analytical metaphysics has to offer. He focuses specifically on two metaphysical instruments: grounding and anchoring. This paper examines Epstein’s understanding and use of these tools. I contend that Epstein is exactly right to say that contemporary metaphysics contains many theoretical instruments that can be fruitfully applied to social ontological analyses. However, I am unconvinced that Epstein’s tools achieve what they set out to do. In particular, I will address two issues: (1) How is grounding for Epstein meant to work? (2) Is anchoring distinct from grounding, and a relation that we need in social ontology?     

Fixing pornography’s illocutionary force: Which context matters?

Philosophical Studies - Rae Langton famously argues that pornographic speech illocutionarily subordinates and silences women. Making good this view hinges on identifying the context relevant for...