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  1. Reframing emotion in education through lenses of parrhesia and care of the self.Michalinos Zembylas & Lynn Fendler - 2007 - Studies in Philosophy and Education 26 (4):319-333.
    In this article, we critique two theoretical positions that analyze the place of emotions in education: the psychological strand and the cultural feminist strand. First of all, it is shown how a social control of emotions in education is reflected in the combination of psychological and cultural feminist discourses that function to govern one’s self effectively and efficiently. These discourses perpetuate an assumed divide between the rational and the emotional, and reinforce the existing power hierarchies and the status quo of (...)
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  • Particularity and perspective taking: On feminism and Habermas's discourse theory of morality.Charles Wright - 2004 - Hypatia 19 (4):47-74.
    : 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 María Lugones's essay (...)
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  • Particularity and Perspective Taking: On Feminism and Habermas's Discourse Theory of Morality.Charles Wright - 2004 - Hypatia 19 (4):49-76.
    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, (...)
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  • Feminist directions in medical ethics.Virginia L. Warren - 1992 - HEC Forum 4 (1):73 - 87.
    I explore some new directions-suggested by feminism-for medical ethics and for philosophical ethics generally. Moral philosophers need to confront two issues. The first is deciding which moral issues merit attention. Questions which incorporate the perspectives of women need to be posed-e.g., about the unequal treatment of women in health care, about the roles of physician and nurse, and about relationship issues other than power struggles. "Crisis issues" currently dominate medical ethics, to the neglect of what I call "housekeeping issues." The (...)
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  • Feminist Directions in Medical Ethics.Virginia L. Warren - 1989 - Hypatia 4 (2):73-86.
    I explore some new directions—suggested by feminism—for medical ethics and for philosophical ethics generally. Moral philosophers need to confront two issues. The first is deciding which moral issues merit attention. Questions which incorporate the perspectives of women need to be posed—e. g., about the unequal treatment of women in health care, about the roles of physician and nurse, and about relationship issues other than power struggles. “Crisis issues” currently dominate medical ethics, to the neglect of what I call “housekeeping issues.” (...)
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  • Moral Understandings: Alternative "Epistemology" for a Feminist Ethics.Margaret Urban Walker - 1989 - Hypatia 4 (2):15 - 28.
    Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. I explicate this alternative moral "epistemology," identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.
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  • Moral Understandings: Alternative “Epistemology” for a Feminist Ethics.Margaret Urban Walker - 1989 - Hypatia 4 (2):15-28.
    Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. 1 explicate this alternative moral “epistemology,” identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.
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  • Feminism, Ethics, and the Question of Theory.Margaret Urban Walker - 1992 - Hypatia 7 (3):23 - 38.
    Feminist discussions of ethics in the Western philosophical tradition range from critiques of the substance of dominant moral theories to critiques of the very practice of "doing ethics" itself. I argue that these critiques really target a certain historically specific model of ethics and moral theory-a "theoretical-juridical" one. I outline an "expressive-collaborative" conception of morality and ethics that could be a politically self-conscious and reflexively critical alternative.
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  • Definition and Power: Toward Authority without Privilege.Lynne Tirrell - 1993 - Hypatia 8 (4):1-34.
    Feminists have urged women to take semantic authority. This article explains what such authority is, how it depends upon community recognition, and how it differs from privilege and from authority as usually conceived under patriarchy. Understanding its natures and limits is an important part of attaining it. Understanding the role of community explains why separatism is the logical conclusion of this project, and why separatism is valuable even to those who do not separate.
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  • Ethical Embodiment and Moral Reasoning: A Challenge to Peter Singer.Rachel Tillman - 2013 - Hypatia 28 (1):18-31.
    This paper addresses Peter Singer's claim that cognitive ability can function as a universal criterion for measuring moral worth. I argue that Singer fails to adequately represent cognitive capacity as the object of moral knowledge at stake in his theory. He thus fails to put forth credible knowledge claims, which undermines both the trustworthiness of his moral theories and the morality of the actions called for by these theories. I situate Singer's methods within feminist critiques of moral reasoning and moral (...)
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  • Reply to Critics: In Defense of One Kind of Epistemically Modest But Metaphysically Immodest Liberalism. [REVIEW]William J. Talbott - 2008 - Human Rights Review 9 (2):193-212.
    In this reply to his three critics, Talbott develops several important themes from his book, Which Rights Should Be Universal?, in ways that go beyond the discussion in the book. Among them are the following: the prescriptive role of human rights theory; the need to guarantee an expansive list of basic rights as a basis for a government to be able to claim recognitional legitimacy; the futility of trying to define human rights in terms of what there can be reasonable (...)
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  • Teaching health care ethics: the importance of moral sensitivity for moral reasoning.Suzanne M. Jaeger - 2001 - Nursing Philosophy 2 (2):131-142.
  • Care As a Virtue for Journalists.Linda Steiner & Chad M. Okrusch - 2006 - Journal of Mass Media Ethics 21 (2-3):102-122.
    The prevailing normative model of contemporary journalism, drawn primarily from a liberal enlightenment tradition emphasizing universal notions of rights, contributes to what many perceive as a crisis in contemporary journalism; at the least, Kantian models are too "thin" to provide an adequate ethical standard. We consider the extent to which an ethic of care, reconceived to address weaknesses identified in recent scholarly critiques, provides journalists with an alternative framework for moral decision making. We use the concept of unequal ethical pull (...)
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  • The Land Ethic, Moral Development, and Ecological Rationality.Charles Starkey - 2007 - Southern Journal of Philosophy 45 (1):149-175.
    There has been significant debate over both the imiplications and the merit of Leopold's land ethic. I consider the two most prominent objections and a resolution to them. One of these objections is that, far from being an alternative to an “economic” or cost‐benefit perspective on environmental issues, Leopold's land ethic merely broadens the range of economic considerations to be used in addressing such issues. The other objection is that the land ethic is a form of “environmental fascism” because it (...)
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  • Do confucians really care? A defense of the distinctiveness of care ethics: A reply to Chenyang li.Daniel Star - 2002 - Hypatia 17 (1):77-106.
    Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.
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  • Social justice and the Ethics of development in post‐apartheid South Africa.David M. Smith - 1999 - Ethics, Place and Environment 2 (2):157-177.
    This paper explores the meaning of social justice and development in post-apartheid South Africa. It begins with social justice as a process of equalisation, presenting some evidence of the challenge and explaining the difficulty of achieving racial equality. Recognition of changes in national development strategy in the post-apartheid era, and their implications for inequality, leads to discussion of alternative development ethics, which involves reconsideration of what stands for the good life. The possibility of a combination of traditional African communitarianism and (...)
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  • Obligations to animals are not necessarily based on rights.Deborah Slicer - 1995 - Journal of Agricultural and Environmental Ethics 8 (2):161-170.
    I offer a very qualified argument to the effect that rights are grounded in a certain sort of prejudice that privileges individualistic and perhaps masculinist ways of thinking about moral life. I also propose that we look carefully at other conceptions of social ontology and moral life, including the much discussed care conception.
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  • Feminist and Medical Ethics: Two Different Approaches to Contextual Ethics.Susan Sherwin - 1989 - Hypatia 4 (2):57-72.
    Feminist ethics and medical ethics are critical of contemporary moral theory in several similar respects. There is a shared sense of frustration with the level of abstraction and generality that characterizes traditional philosophic work in ethics and a common commitment to including contextual details and allowing room for the personal aspects of relationships in ethical analysis. This paper explores the ways in which context is appealed to in feminist and medical ethics, the sort of details that should be included in (...)
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  • Abortion Through a Feminist Ethics Lens.Susan Sherwin - 1991 - Dialogue 30 (3):327-.
    Abortion has long been a central issue in the arena of applied ethics, but, the distinctive analysis of feminist ethics is generally overlooked in most philosophic discussions. Authors and readers commonly presume a familiarity with the feminist position and equate it with liberal defences of women's right to choose abortion, but, in fact, feminist ethics yields a different analysis of the moral questions surrounding abortion than that usually offered by the more familiar liberal defenders of abortion rights. Most feminists can (...)
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  • Battered Woman Who Kill: Victims and Agents of Violence.Sharon E. Hartline - 1997 - Journal of Social Philosophy 28 (2):56-67.
  • The Morality of Feminism.Selma L. Sevenhuijsen - 1991 - Hypatia 6 (2):173 - 191.
    Inaugural lecture as Professor of Women's Studies in the Social Science Faculty at the University of Utrecht.
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  • Toward a sociology of moral problem solving.Michael L. Schwalbe - 1990 - Journal for the Theory of Social Behaviour 20 (2):131–155.
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  • Gender, Morality, and Ethics of Responsibility: Complementing Teleological and Deontological Ethics.Eva-Maria Schwickert & Translated By Sarah Clark Miller - 2005 - Hypatia 20 (2):164-187.
    This text reconstructs the Kohlberg/Gilligan controversy between a male ethics of justice and a female ethics of care. Using Karl-Otto Apel's transcendental pragmatics, the author argues for a mediation between both models in terms of a reciprocal co-responsibility. Against this backdrop, she defends the circular procedure of an exclusively argumentative-reflexive justification of a normative ethics. From this it follows for feminist ethics that it cannot do without either of the two types of ethics. The goal is to assure the evaluative (...)
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  • The unhappy marriage of care ethics and virtue ethics.Maureen Sander-Staudt - 2001 - Hypatia 21 (4):21-39.
    : The proposal that care ethic(s) (CE) be subsumed under the framework of virtue ethic(s) (VE) is both promising and problematic for feminists. Although some attempts to construe care as a virtue are more commendable than others, they cannot duplicate a freestanding feminist CE. Sander-Staudt recommends a model of theoretical collaboration between VE and CE that retains their comprehensiveness, allows CE to enhance VE as well as be enhanced by it, and leaves CE open to other collaborations.
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  • The Unhappy Marriage of Care Ethics and Virtue Ethics.Maureen Sander-Staudt - 2001 - Hypatia 21 (4):21-39.
    The proposal that care ethic be subsumed under the framework of virtue ethic is both promising and problematic for feminists. Although some attempts to construe care as a virtue are more commendable than others, they cannot duplicate a freestanding feminist CE. Sander-Staudt recommends a model of theoretical collaboration between VE and CE that retains their comprehensiveness, allows CE to enhance VE as well as be enhanced by it, and leaves CE open to other collaborations.
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  • Peacemaking in Domestic Violence: From an Ethics of Care to an Ethics of Advocacy.Sally J. Scholz - 1998 - Journal of Social Philosophy 29 (2):46-58.
  • Nurturing fathers: Some reflections about caring.Richard Schmitt - 1993 - Journal of Social Philosophy 24 (1):138-151.
  • Moral Reasoning as Perception: A Reading of Carol Gilligan.Richard Kyte - 1996 - Hypatia 11 (3):97-113.
    Gilligan's understanding of moral reasoning as a kind of perception has its roots in the conception of moral experience espoused by Simone Weil and Iris Murdoch. A clear understanding of that conception, however, reveals grave difficulties with Gilligan's descriptions of the care perspective and justice perspective. In particular, we can see that the two perspectives are not mutually exclusive once we recognize that attention does not require attachment and that impartiality does not require detachment.
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  • Can politics practice compassion?Elisabeth Porter - 2001 - Hypatia 21 (4):97-123.
    : On realist terms, politics is about power, security, and order, and the question of whether politics can practice compassion is irrelevant. The author argues that a politics of compassion is possible and necessary in order to address human security needs. She extend debates on care ethics to develop a politics of compassion, using the example of asylum seekers to demonstrate that politics can practice compassion with attentiveness to the needs of vulnerable people who are suffering, an active listening to (...)
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  • Can Politics Practice Compassion?Elisabeth Porter - 2001 - Hypatia 21 (4):97-123.
    On realist terms, politics is about power, security, and order, and the question of whether politics can practice compassion is irrelevant. The author argues that a politics of compassion is possible and necessary in order to address human security needs. She extend debates on care ethics to develop a politics of compassion, using the example of asylum seekers to demonstrate that politics can practice compassion with attentiveness to the needs of vulnerable people who are suffering, an active listening to the (...)
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  • Abortion Ethics: Rights and Responsibilities.Elisabeth Porter - 1994 - Hypatia 9 (3):66 - 87.
    Abortion considerations require deep reflection on law, convention, social mores, religious norms, family contexts, emotions, and relationships. I have three arguments. First, a liberal "right to choose" framework is inadequate because it is based on individualist notions of rights. Second, reproductive freedoms should be extended to all women. Third, abortion ethics involves a dialectical interplay between rights and responsibilities, and between social, cultural, and particular contexts, and is best understood in terms of moral praxis.
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  • The politics of reason: Towards a feminist logic.Val Plumwood - 1993 - Australasian Journal of Philosophy 71 (4):436 – 462.
  • Nature, Self, and Gender: Feminism, Environmental Philosophy, and the Critique of Rationalism.Val Plumwood - 1991 - Hypatia 6 (1):3 - 27.
    Rationalism is the key to the connected oppressions of women and nature in the West. Deep ecology has failed to provide an adequate historical perspective or an adequate challenge to human/nature dualism. A relational account of self enables us to reject an instrumental view of nature and develop an alternative based on respect without denying that nature is distinct from the self. This shift of focus links feminist, environmentalist, and certain forms of socialist critiques. The critique of anthropocentrism is not (...)
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  • Conceptions of Care: Altruism, Feminism, and Mature Care.Tove Pettersen - 2012 - Hypatia 27 (2):366-389.
    In “Conceptions of Care,” Tove Pettersen discusses and articulates select ways in which care can be comprehended. Several difficulties related to an altruistic understanding of care are examined before the author presents the case for a more favorable concept: mature care. Mature care is intended to take into account the interests of both parties to the caring relationship. This understanding of care facilitates the expression of the relational and reciprocal aspects of caring while emphasizing the equal worth of all involved. (...)
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  • An Alternative to Pacifism? Feminism and Just-War Theory.Lucinda J. Peach - 1994 - Hypatia 9 (2):152-172.
    Only rarely have feminist theorists addressed the adequacy of just -war theory, a set of principles developed over hundreds of years to assess the justice of going to war and the morality of conduct in war. Recently, a few feminist scholars have found just -war theory inadequate, yet their own counterproposals are also deficient. I assess feminist contributions to just -war theorizing and suggest ways of strengthening, rather than abandoning, this moral approach to war.
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  • Hear No Evil, See No Evil, Think No Evil: Ethics and the Appeal to Experience.Paul Lauritzen - 1997 - Hypatia 12 (2):83 - 104.
    This essay distinguishes three types of appeals to experience in ethics, identifies problems with appealing to experience, and argues that appeals to experience must be open to critical assessment, if experientially-based arguments are to be useful. Unless competing and potentially irreconcilable experiences can be assessed and adjudicated, experientially-based arguments will be problematic. The paper recommends thinking of the appeal to experience as a kind of storytelling to be evaluated as other stories are.
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  • Gender, Metaphor, and the Definition of Economics.Julie A. Nelson - 1992 - Economics and Philosophy 8 (1):103-125.
    Let me make it clear from the outset that my main point isnoteither of the following: one, that there should be more women economists and research on “women's issues”, or two, that women as a class do, or should do, economics in a manner different from men. My argument is different and has to do with trying to gain an understanding of how a certain way of thinking about gender and a certain way of thinking about economics have become intertwined (...)
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  • The opinions of men and women: Toward a different configuration of moral voices.Nancy J. Holland - 1993 - Journal of Social Philosophy 24 (1):65-80.
  • New Directions in Feminist Ethics.Monique Deveaux - 1995 - European Journal of Philosophy 3 (1):86-96.
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  • Moral Reflection: Beyond Impartial Reason.Diana Tietjens Meyers - 1993 - Hypatia 8 (3):21 - 47.
    This paper considers two accounts of the self that have gained prominence in contemporary feminist psychoanalytic theory and draws out the implications of these views with respect to the problem of moral reflection. I argue that our account of moral reflection will be impoverished unless it mobilizes the capacity to empathize with others and the rhetoric of figurative language. To make my case for this claim, I argue that John Rawls's account of reflective equilibrium suffers from his exclusive reliance on (...)
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  • Is It Wrong To Pay For Housework?Gabrielle Meagher - 2002 - Hypatia 17 (2):52-66.
    This paper assesses arguments that paying for housework compromises the moral integrity of either the buyer or seller or both. I find that none provides adequate justification for avoiding paying for housework. Instead, I argue that the vigorous pursuit of justice for women workers will best remedy injustice in service sector occupations, including paid housework.
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  • Is it wrong to pay for housework?Gabrielle Meagher - 2002 - Hypatia 17 (2):52-66.
    : This paper assesses arguments that paying for housework compromises the moral integrity of either the buyer or seller or both. I find that none provides adequate justification for avoiding paying for housework. Instead, I argue that the vigorous pursuit of justice for women workers will best remedy injustice in service sector occupations, including paid housework.
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  • Equanimity and Intimacy: A Buddhist-Feminist Approach to the Elimination of Bias.Emily McRae - 2013 - Sophia 52 (3):447-462.
    In this article I criticize some traditional impartiality practices in Western philosophical ethics and argue in favor of Marilyn Friedman’s dialogical practice of eliminating bias. But, I argue, the dialogical approach depends on a more fundamental practice of equanimity. Drawing on the works of Tibetan Buddhist thinkers Patrul Rinpoche and Khenpo Ngawang Pelzang, I develop a Buddhist-feminist concept of equanimity and argue that, despite some differences with the Western impartiality practices, equanimity is an impartiality practice that is not only psychologically (...)
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  • The Methodology in Empirical Sales Ethics Research: 1980–2010.Nicholas McClaren - 2015 - Journal of Business Ethics 127 (1):121-147.
    The study examines the research methodology of more than 200 empirical investigations of ethics in personal selling and sales management between 1980 and 2010. The review discusses the sources and authorship of the sales ethics research. To better understand the drivers of empirical sales ethics research, the foundations used in business, marketing, and sales ethics are compared. The use of hypotheses, operationalization, measurement, population and sampling decisions, research design, and statistical analysis techniques were examined as part of theory development and (...)
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  • Audience Matters: Teaching issues of race and racism for a predominantly minority student body.Julie E. Maybee - 2011 - Educational Philosophy and Theory 43 (8):853-873.
    Some of the literature about teaching issues of race and racism in classrooms has addressed matters of audience. Zeus Leonardo, for example, has argued that teachers should use the language of white domination, rather than white privilege, when teaching about race and racism because the former language presupposes a minority audience, while the latter addresses an imaginary or presupposed white one. However, there seems to be little discussion in the literature about teaching these issues to an audience that is in (...)
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  • The Will to Care: Performance, Expectation, and Imagination.Maurice Hamington - 2010 - Hypatia 25 (3):675 - 695.
    This article addresses the world's contemporary crisis of care, despite the abundance of information about distant others, by exploring motivations for caring and the rok of imagination. The ethical significance of caring is found in performance. Applying Victor Vroom's expectancy theory, caring performances are viewed as extensions of rational expectations regarding the efficacy of actions. The imagination creates these positive or negative expectations regarding the ability to effectively care. William James s notion of the will to believe offers a unique (...)
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  • Compulsive Growth and the Dynamics of “Perverted Progress”.Jekaterina Markow - 2019 - Yearbook for Eastern and Western Philosophy 2019 (4):329-346.
    This text offers a critique of a certain development in political discourses on progress, namely the “decoupling” of notions of moral from notions of technological progress. This decoupling yields fatal social, economic and ecologic consequences in practice that ultimately amount to a virtual perversion of progress. The second part of the paper reflects upon the psychosocial drivers of this dynamic. I venture that the only motive that may explain why we reproduce this dynamic even as we increasingly suffer from its (...)
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  • Compulsive Growth and the Dynamics of “Perverted Progress”.Jekaterina Markow - 2020 - Yearbook for Eastern and Western Philosophy 4 (1):329-346.
    This text offers a critique of a certain development in political discourses on progress, namely the “decoupling” of notions of moral from notions of technological progress. This decoupling yields fatal social, economic and ecologic consequences in practice that ultimately amount to a virtual perversion of progress. The second part of the paper reflects upon the psychosocial drivers of this dynamic. I venture that the only motive that may explain why we reproduce this dynamic even as we increasingly suffer from its (...)
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  • Fetal Relationality in Feminist Philosophy: An Anthropological Critique.Lynn M. Morgan - 1996 - Hypatia 11 (3):47 - 70.
    This essay critiques feminist treatments of maternal-fetal "relationality" that unwittingly replicate features of Western individualism (for example, the Cartesian division between the asocial body and the social-cognitive person, or the conflation of social and biological birth). I argue for a more reflexive perspective on relationality that would acknowledge how we produce persons through our actions and rhetoric. Personhood and relationality can be better analyzed as dynamic, negotiated qualities realized through social practice.
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  • Seeing and Caring: The Role of Affect in Feminist Moral Epistemology.Margaret Olivia Little - 1995 - Hypatia 10 (3):117 - 137.
    I develop two different epistemic roles for emotion and desire. Caring for moral ends and people plays a pivotal though contingent role in ensuring reliable awareness of morally salient details; possession of various emotions and motives is a necessary condition for autonomous understanding of moral concepts themselves. Those who believe such connections compromise the "objective" status of morality tend to assume rather than argue for the bifurcated conception of reason and affect this essay challenges.
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