Gender norms differentially structure the social spaces to which men and women are admitted, as well as the presentation of self to others.
Access to the Feminist Standpoint. Feminist theorists attempt to reclaim and redefine women through re-structuring language.
Feminists have questioned the value of healthcare because if food and shelter were equally distributed to everyone, that would help eliminate the need for expensive health care because more people would be kept healthy.
They are subject to different norms that prescribe different virtues, habits, emotions, and skills that are thought to be appropriate for these roles. First, we do not, he claims, live a life that can be forced into coherence by a storyline — or by anything else: What feminist philosophers accomplish, therefore, is the broadening and deepening of what it means to be engaged in moral philosophy by introducing the epistemically and morally rich stories of what it is like to be a non-ideal agent in a non-ideal world.
The Stories We Live By: They do not thereby embrace epistemological relativism. Second, Diana Tietjens Meyers, concerned about the reliability of testimony, suggests that narrative theory, instead of simply looking to storytelling as its sources of normativity, must prove its credibility as an account of morality by insisting on a particular skill set of the storyteller.
Additionally, these are also debates which shape feminist theory and they can be applied interchangeably in the arguments of feminist theorists.
They also have direct experience of their oppression, unlike men, whose privilege enables them to ignore how their actions affect women. Hoy concludes that The ethical resistance of the powerless others to our capacity to exert power over them is therefore what imposes unenforceable obligations on us.
People are not epistemically trapped inside their cultures, their gender, their race, or any other identity. This is approached by feminist ethics by critiquing practices and institutions that keep women subjected to men and to make society aware of how it is being done.
It is now generally agreed that the theory-laden character of observations does not threaten their status as evidence for a theory, provided that the theories presupposed in those observations do not immediately include the very theory being tested by those observations.
Some feel that the basis of care ethics is what traditional philosophical ethics is about. This has critical implications for mainstream epistemological conceptions of knowledge, insofar as the latter are based on false generalizations drawing only from examples of ungendered knowledge.
In objectification, dominant groups project their desires onto subordinate groups and, in virtue of their power, make subordinate groups conform to the way dominants want them to be.
We should rely on values of care and not on a principle or a rule to resolve our conflicts. The epistemic privilege of women therefore rests on the fact that they have superior access to information about whose needs are served under patriarchy.
Feminist ethics is about equality of women and to resolve conflicts that arise and to learn about the many different factors that influence the varied views of different feminists. Inquiry seeks truths, or at least empirically adequate representations, but which truths any particular inquiry seeks depends on the uses to which those representations will be put, many of which are practical and derived from social interests.
Situated knowledge in general. Whether any particular feminist, or sexist, theory is true will depend on empirical investigation informed by epistemic norms—norms which may themselves be reformed in light of the merits of the theories they generate.
For example, men are expected to be assertive and athletic; women, deferential and modest. In that light, even Rorty insists that he can do whatever his particular community allows him to get away with. These features of critical theory raise the possibility that claims of superiority for particular theories might be based more on pragmatic than epistemic virtues HardingHartsock Ethel Dench Puffer Howes was one of the first women to enter the field of psychology.
Neutrality is less a claim about the character of science than about the justification of social and political values. These feminist cognitive values do not displace or compete with the search for truth, because doing science as a feminist, like doing science with any other interest in mind for example, medical or military interests involves commitment to the cognitive value of producing empirically adequate theories.
The central problematics of feminist empiricism can be captured in two apparent paradoxes.
Even when admitted to the same social spaces, their presence has different effects on those being observed. Thus it would seem that worry about the slide of feminist narrative-based theory into moral relativism is at least prima facie warranted: Defenders of impartiality object to the very idea of feminist science because they view it as threatening impartiality.Postmodern Ethics: A Buddhist Response Pano Skiotis do not serve in any way to limit our natural moral impulse.
Following the Buddhist tradition in ethics, I will argue that we can turn to our underlying mental states and motivational dispositions however appeal to our deepest needs that arise from our inescapable existential situation. Feminist Ethics and Narrative Ethics. A narrative approach to ethics focuses on how stories that are told, written, or otherwise expressed by individuals and groups help to define and structure our.
Feminist theory is the extension of feminism into theoretical, fictional, or philosophical discourse. It aims to understand the nature of gender inequality.
It examines women's and men's social roles, experiences, interests, chores, and feminist politics in a variety of fields, such as anthropology and sociology, communication, media.
Postmodern discourse has even penetrated mass culture with frequent articles on such disparate topics as the postmodern presidency, postmodern love, postmodern management, postmodern theology, the postmodern mind, and postmodern television shows like MTV or Max Headroom. In this imposing work, Bauman gives a readable account of the situation of ethics in today's world.
First, he explains the central arguments around ethics in "modernity" before turning to how these are transformed now in "postmodern" thought/5(4). Care ethics share general ideas and a point of view as feminist care ethics, but does not concern themselves with feminism as much.
The main idea of care ethics is values not principles. Care ethics says it is not appropriate to think with rules of principles where a type of relationship is concerned.Download