The Battle of the Sexes game, which captures both coordination and conflict problems, has been applied to a wide range of situations. We show that, by reducing distributional conflict and enhancing coordination, turn taking supported by a “turn taking with independent randomizations” strategy allows players to engage in intertemporal sharing of the gain from cooperation. Using this insight, we decompose the benefit from turn taking into conflict-mitigating and coordination-enhancing components. Our analysis suggests that an equilibrium measure of the (...) “degree of intertemporal conflict” provides an intuitive way to understand the sources of welfare gain from turn taking in the repeated Battle of the Sexes game. We find that when this equilibrium measure is lower, players behave less aggressively and the welfare gain from turn taking is higher. (shrink)

Competition over reproductive opportunities among members of one sex often harms the opposite sex, creating a conflict of interest between individual males and females. Recently, this battle of the sexes has become a paradigm in the study of intersexual coevolution. Here, we review recent theoretical and empirical advances suggesting that – as in any scenario of intraspecific competition – selfishness (competitiveness) can be influenced by the genetic relatedness of competitors. When competitors are positively related (e.g. siblings), an individual (...) may refrain from harming its competitor(s) and their mate(s) because this can improve the focal individual's inclusive fitness. These findings reveal that population genetic structure might be of paramount importance when studying the battle of the sexes. We conclude by identifying some new lines of research at the interface of sexual selection and social evolution. (shrink)

Testis determination in most mammals is regulated by a genetic hierarchy initiated by the SRY gene. Early ovarian development has long been thought of as a default pathway switched on passively by the absence of SRY. Recent studies challenge this view and show that the ovary constantly represses male‐specific genes, from embryonic stages to adulthood. Notably, the absence of the crucial ovarian transcription factor FOXL2 (alone or in combination with other factors) induces a derepression of male‐specific genes during development, postnatally (...) and, even more interestingly, during adulthood. Strikingly, in the adult, targeted ablation of Foxl2 leads to a molecular transdifferentiation of the supporting cells of the ovary, which acquire cytological and transcriptomic characteristics of the supporting cells of the testes. These studies bring many answers to the field of gonadal determination, differentiation and maintenance, but also open many questions. (shrink)

Several themes in this issue of the Hastings Center Report deserve mention. Entirely fortuitously, several shorter pieces in this issue discuss the nature of the doctor‐patient relationship and the need for physicians to engage patients personally rather than only technically. Also, a special supplement to this issue addresses the shifting terrain of the debate about the use of animals in medical research. Perhaps the most prominent topic in the issue, however, is the physical modification of women's genitals. Both articles address (...) this topic, and though there are significant differences between the two articles, both circle specifically around the question of whether the modification of women's genitals may be driven by cultural norms of womanhood and how women differ from men, and both comment not just on the questions but on the social debate about them. (shrink)

Females and males often exhibit conspicuous morphological, physiological and behavioral differences. Similarly, gene expression profiles indicate that a large portion of the genome is sex‐differentially deployed, particularly in the germ line. Because males and females are so fundamentally different, each sex is likely to have a different optimal gene expression profile that is never fully achieved in either sex because of antagonistic selection in females versus males. Males are hemizygous for the X chromosome, which means that recessive male‐favorable de novo (...) mutations on the X chromosome are subject to immediate selection. In females, a recessive female‐favorable mutation on one of two X chromosomes is not available for selection until it becomes frequent enough in the local population to result in homozygous individuals. Given that most mutations are recessive, one would expect that genes or alleles favoring males should accumulate on the X chromosome. Recent microarray work in Drosophila and C. elegans clearly shows the opposite. Why is the X chromosome a highly disfavored location for genes with male‐biased expression in these animals? BioEssays 26:543–548, 2004. Published 2004 Wiley Periodicals, Inc. (shrink)

In 1979, following a military coup, President Zia-ul-Haq sought to foment his power by ‘Islamizing’ Pakistan. Among other policies, he enacted the Hudood Ordinances to codify classical Islamic fiqh on criminal law, including the controversial Zina Ordinance (“Ordinance”) which criminalizes sex outside of marriage. Shortly after its passing, the Ordinance led to the unjust incarceration of thousands of low-income women across the country. Decrying the law as violence against women, human rights supporters around the world demanded reform. Finally, in 2006, (...) Pakistan passed the Protection of Women Act (PWA) that amended the Ordinance, rendering the law procedurally toothless. Still, reforms left the substance of the Ordinance intact, giving men license to take the law into their own hands with effective impunity, leading to a rise in honor killings. Given the need for repeal of the Ordinance, this paper looks to lessons learned from the successes and failures of the 2006 reform to propose a strategy for the future. The 2006 reform adopted an apologetic ‘pragmatic reformist’ approach, building a coalition of conservative Islamists and secularists behind an incremental policy shift. This paper proposes that for a more substantive change that is still effective, the women’s rights movement should shift away from the purely secular or purely Islamic approach to espouse secularism and human rights but using an Islamic rationale, shifting societal attitudes from within the tradition. Doing this, I echo arguments made by reformist-activists Abdullahi An’Naim and Ziba Mir-Hosseini among others as well as adopt the approach of the Supreme Court of Pakistan, the High Courts, and the Federal Shariat Court (FSC) themselves in their attempts to reconcile Pakistan’s constitutional commitments to both human rights and Islamic law. Such a strategy, I posit, is slow but both effective and long-lasting. (shrink)

This paper argues that the slogans “A Woman's Right to Choose” and “The Personal is the Political” typify different traditions within feminist thinking; one emphasizing rights and equality, the other the unconscious and the personal. The author responds to both traditions by bringing together mind and body, and reason and emotion, via the figure of the copula. The copula expresses an alternative model of identity which indicates that value can be produced only in relation.Let us say that the problem is (...) violence. At its most naive: how can the sexual relation, which is supposedly full of love, be violent?I mean the sexual relation in its resonances and ambiguity—to indicate the relation between the sexes, and the relation between lovers. In no way can the relation be confined to love, either heterosexual or homosexual, since it is often a contest. It cannot be reduced solely to a social relation, because in one of its aspects it addresses the most intimate subjectivity.In a certain feminist lifestyle advocacy, those women who are in same sex relations avoid sexual violence by avoiding men, and those who are in heterosexual relationships strive to find the “right kind”—that is, relationships of respectful and supportive love—rejecting all signs of aggression, from sexist disparagement and emotional cruelty to sexual humiliation and physical assault, as “abuse.”Strangely, this dichotomy does not explain the proximity of passion and aggression, whether in love between men and women or in same-sex relationships between feminist women. As rational counsel, it resists the important sense in which the erotic is, and is even valued as, the excess of the rational. And as an analysis of the oppression of women it defeats itself, for to insist on masculinity as violence itself, and/or on the sexual relation as properly governed by reason, seems to miss the point of both love and feminism.Stranger still, feminisms, which set out to address and redress the oppression of women, have become rivalrous themselves. Are these aggressions a legacy of the intellectual world they must take place in. Have we overlooked an aspect of the relation between sisters? Feminism has not addressed the question of aggression in feminism as anything more than contamination.Perhaps, after all, the thing that feminism has not yet successfully addressed is love. The “battle between the sexes” has not rendered the ambivalence of the heterosexual relation. As a species of theory, feminism has relished the rigor of distinction and has not found it easy to tolerate the proximity of opposites.And yet, in evoking the body, some feminisms approach closer to this difficulty. It remains to take up the relation between the body and the concept more thoroughly, in order to find out whether sexual difference could ever be philosophical. (shrink)

The role genetic inheritance plays in the way human beings look and behave is a question about the biology of human sexual reproduction, one that scientists connected with the Human Genome Project dashed to answer before the close of the twentieth century. This is also a question about politics, and, it turns out, poetry, because, as the example of Lucretius shows, poetry is an ancient tool for the popularization of science. "Popularization" is a good word for successful efforts to communicate (...) elite science to non-scientists in non-technical languages and media. According to prominent sociobiologist E. O. Wilson, "sexual dominance is a human universal." He meant, of course, that men dominate women. Like sociobiology, genetic science is freighted with politics, including gender politics. Scientists have gender perspectives that may color what they "see" in nature. As the late Susan Okin Miller suggested in an unpublished paper tracing the detrimental impact of Aristotle's teleology on Western thought, scientists accustomed to thinking that men naturally dominate women might interpret genetic discoveries accordingly. Biologists have good, scientific reasons to fight the effects of bias. One must be critical of how scientists and popularizers of science, like "Genome" author Matt Ridley, frame truth and theory. Ridley's "battle of the sexes" metaphor and others have a doubtful place in serious explanations of science. (shrink)

If one cares about one’s opponent in a game – if one identifies with one’s opponent – then this may affect how one ought to play. But how should we treat this in game theory? Rowbottom would present a novel, 'changing places', model of identification; the key insight is to introduce probabilities for outcomes to be swapped when games conclude. First, he would argue that this model is superior to its main rival, the ‘pooled resources’ view, in treating some multiplayer (...) games. Second, he would illustrate how the model can easily handle the intuitively plausible notion that identification comes in degrees. Third, he would employ the model to derive general results for a variety of games, including the Stag Hunt and the Battle of the Sexes. The talk builds on an article, 'Identification in Games: Changing Places', published in Erkenntnis 77 [doi: 10.1007/s10670-011-9357-0]. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:74 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc. Jennifer L. Holland “Survivors of the Abortion Holocaust”: Children and Young Adults in the Anti-Abortion Movement During the last three decades of the twentieth century, children across the United States regularly encountered adults who both hailed them as survivors of a holocaust and pleaded with them not to perpetrate one. These adults were not talking about war, (...) at least not in a traditional sense. They were talking about legal abortion. Children and young adults often heard this pitch in school presentations like one made in the mid-1970s by a California anti-abortion group, United Parents Under God, in which pictures of aborted fetuses (whose “feet will never kick a football... run on a playground... or play hopscotch”) and their imagined lost life stories were the centerpiece. Next to pictures of aborted fetuses were pictures of two prematurely born infants of color (the only people of color in the presentation) who were supposedly in danger under Roe v. Wade. With murder hovering in the air, activists asked their teen audience, “Is someone you love next?” According to these California anti-abortion activists, young people were physically and intellectually vulnerable to pro-choice views because they inhabited “atheistic” classrooms “where evil can no longer be called ‘evil.’” “You are quite literally ‘trapped’ in a completely ‘pagan’ situation in our secular society and schools and we must reach you anyway we can,” they continued. In the so-called “pro-life” worldview, liberals were brainwashing children and young people through the media, public schools, and many other institutions. Jennifer L. Holland 75 “Women’s liberal abortion speakers,” political scientists, “who typically work for the STATE” and for whom the “ends justify the means,” and new “secular-science textbooks”—all were trying to frighten teenagers to “into killing [their] OWN OFFSPRING,” activists said. Anti-abortion women, “ordinary women... who LOVE you” according to the California presentation, sought to protect children while feminist “witches... distort [ed] God’s purposes of sexuality.”1 In order to counteract what they viewed as corruption, anti-abortion activists had to wage a counter -battle, politicizing children in order to make them innocent again. In practice, that meant bringing the abortion wars—with their attendant graphic imagery and discussions of immorality, murder, and “holocausts ”—into the haven of childhood. From the movement’s early days, anti-abortion activists waged their fight in the name of innocent young people; abortion, they said, was a genocide of children. While these activists were certainly not the only US movement to use the supposed vulnerability of children to elicit public support for their cause, they also did something different. For the anti-abortion movement, children and young adults were more than just endangered innocents; they were also potential perpetrators. Young people, it seemed, were more liberal than their elders, having allegedly been reared in and indoctrinated by liberal culture. They seemed, in short, to be a potentially pro-choice generation. Thus, adult activists spoke more to and about young people at the end of the century. Adults needed young people to speak for fetuses as “Survivors of the Abortion Holocaust,” but they also needed to convert and save America through them. The anti-abortion narrative of childhood vulnerability offered the restoration of social hierarchies as a solution to the problem of abortion. It was “women’s liberal abortion speakers” and feminist “witches” who were the sources of societal indoctrination. Pro-choice women separated sex and reproduction, thus undermining women’s role in society and changing their relationships with men. More subtly, anti-abortion 1. United Parents Under God, “That They May Live: A Presentation on Abortion,” n.d., folder 1, United Parents Under God Ephemeral Materials, Wilcox Collection of Contemporary Political Movements, Kansas Collection, Kenneth Spencer Research Library, University of Kansas. This publication was probably created in the early to mid-1970s because the few citations contained within are from between 1970 and 1973. 76 Jennifer L. Holland activists—who were almost always white—mourned the loss of past racial hierarchies while also envisioning theirs as a civil rights movement. In the California presentation mentioned above, activists explicitly compared abortion to mandated... (shrink)

In this essay Sharon Lamb considers how progressives have begun to win the longstanding battle to shape sex education and what they have had to give up in the process. After framing the battle in historical context, Lamb uses discourse analysis to explore the hidden values in the “evidence-based” (EB) curricula that progressives currently favor and that pass for neutral today. As her analysis reveals, EB curricula privilege three discourses — a discourse of science, a discourse of healthy (...) choices (with an emphasis on individuals), and a discourse of efficacy — all of which are grounded in ideology and serve to legitimize certain kinds of knowledge while undermining other kinds. Lamb concludes by proposing eight tenets for the future of sexuality education, which are intended to displace the eight tenets codified by proponents of abstinence-only-until-marriage sexuality education. (shrink)

"This book does serve a very useful purpose in returning power to the centre of the feminist stage. . . . This book makes clear the ways in which the machinations of power are more subtle, widespread, and multiform than it sometimes appears. Further, the clarity of presentation means that it is also a text that can usefully be included on student bibliographies." --Women's Philosophy Review "The Gender of Power, which announces itself in the first line of its Preface as (...) a scholarly treatment of the 'battle of the sexes,' is a fine contribution to this promising dialogue of understanding." --The Journal of Men's Studies "This well-edited book addresses the problem of gender in theories of power directly, incisively, and succinctly. It is as joyfully free of jargon and prolixity, as it is of dogma and flag-waving.". (shrink)

[Eve] Sedgwick examines from an explicitly feminist, implicitly Marxist perspective the relation of homosexuality to more general social bonds between members of the same sex . She argues that the similarity between homosocial desire and homosexuality lies at the root of much homophobia. Moreover, she sees this tension as misogynist to the extent that battles fought over patriarchy within the homosocial world automatically exclude women from that patriarchal power. Thus she places homosexuality and its attendant homophobia within a wider dynamic (...) of social relationships.1Yet even as Sedgwick invents a more sophisticated definition of “homophobia,” she may permit misreading of a more elementary sort. Her use of vocabulary is troubling. In a slangy prose that regularly juxtaposes James Hogg and Louis Lepke, Tennyson and Howard Keel, references to the “campiness” of Thackeray’s “bitchy” bachelors or the “feminized” cuckolds of Wycherley’s The Country Wife seem tame enough. Yet there is a political difference between the jokes. One can burlesque fifties musicals or organized crime with impunity; to refer to sexually embattled men with feminine adjectives, however, is to reinforce a sexual stereotype that sees in the supposed effeminacy of homosexuals a sign of their deviance. Nor are women empowered when terms of female degradation like “bitch” are turned back against men: the ironic reversal does not challenge the terms’ validity but reaffirms it, showing they have an even wider range of applicability than had been thought. 1. Throughout my analysis, I use “homosexual” and “gay” exclusively in reference to male sexuality. I do so in part to echo Sedgwick’s emphasis and in part because the logic of my own argument does not empower me to speak on female homosexuality. David Van Leer is associate professor of English and American literature at the University of California, Davis. He is the author of Emerson’s Epistemology: The Argument of the Essays and articles on American literature and popular culture. (shrink)

In this article, the authors take up the historical figure of Dr Betty Paërl, who has surprisingly turned up in very different kinds of specialised archives. The white mathematics professor was located in IHLIA LGBT+ Heritage, the largest queer heritage collection in Europe, as a notable SM sexpert and spokesperson on transgender politics, and also found during archival research into the anti-(neo)colonial struggles of Suriname against the Dutch. Upon closer inspection of the materials, the authors find the recurrent image/item of (...) the whip that presses them to carefully think through how the archive of Dr Paërl casts light on a history that Katherine McKittrick calls being ‘in the shadow of the whip’. The article aims to combine an analysis of these versions of the whip in different visual and discursive registers to detect the liberatory politics underlying her activisms. To do so, the authors develop the intersectional model of the kaleidoscope employed by Dutch Black, migrant and refugee (BMR) feminist theorists to grasp the shifting patterns of power that Paërl battled and embodied as an activist of the anticolonial struggle, for sex workers’ rights, for kinky sex and for transgender people. This is all the more important in the historical study of transgender visual materials that most often arrive in archives via medical and police photography or pornographic materials. The historical researcher, the article argues, should be wary of (re)producing a static vision that would reduce transgender figures to sex and gender politics, or eclipse a vision of trans politics that dilates beyond sexuality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Tragic Evolutionary Logic of The IliadBrian BoydThe Rape of Troy: Evolution, Violence, and the World of Homer, by Jonathan Gottschall; xii & 223 pp. Cambridge: Cambridge University Press, 2008, $32.00 paperback.Jonathan Gottschall has conquered the oldest and craggiest peak of Western literature, The Iliad, by a new face. He stakes out the Darwin route to Homer so directly and clearly that he makes the climb inviting and inspiring (...) even to curious newcomers without high-altitude evolutionary training. And the vista he opens up offers us a chance to look in multiple directions: at Homer, at literary evolutionism and its possibilities, and at Gottschall's role in exploring this new route to discovery.One previous monograph has investigated a single literary work from a Darwinian viewpoint: Brett Cooke's analysis of Evgeny Zamyatin's 1921 science-fiction classic, We.1 Cooke's Human Nature in Utopia, by showing how Zamyatin appeals to the evolved nature of readers, in the face of the denial of human nature in his imagined One State and in early Soviet Communism, deepens our natural response to a modern classic. But where Cooke merely succeeds, Gottschall triumphs. The Rape of Troy not only deepens our response to a classic discussed for almost three millennia but also explains the world of Homer in a way no one could have seen without the multi-million-year perspective evolution allows—and does so with conceptual clarity, tight argument, effortless imagery, and copious verbal energy. [End Page 234]Gottschall emphasizes that his "evolutionary anthropology of conflict in Homeric society" does not attempt a Homeric "theory of everything" (pp. 3, 9). There is much of interest in The Iliad he does not touch on, and much even in possible evolutionary approaches to Homer that he does not consider. He focuses intently on a single two-part question: Why is there so much violence in the Iliad, and what effect does it have on how those in Homeric society see their world?After a brilliant introductory overview, he shows in his first two chapters how over the last century Homerists have increasingly turned to comparative anthropology to augment the meagre direct data. They have clarified that the Iliad was long obscured by later Western assumptions about states and kings, and that the poem probably reflects something like Homer's own world, within (at about 800 BCE) the late Greek Dark Age, a pre-state society in many ways closer to Highland New Guinea than to the worlds of Caesar or Charlemagne.Everyone who knows about the Trojan War knows that the Greeks fight Troy because the Trojan prince Paris took Helen from her husband, the Greek lord Menelaus. But readers of the Iliad want to know why thousands of soldiers on both sides persisted through ten years of brutal battle. Surely war on this scale cannot have been over just a woman? Scholars have proposed many explanations of what was really at stake. Immortal honor for men all too aware, day after bloody day, of their own physical mortality? Power? Status? Material goods? Prestige goods? A chance to neutralize enemies?By drawing on evolutionary biology and anthropology, Gottschall can show that this war, like most human violence against other humans, and even like most intraspecies animal violence, stems ultimately from male competition over females. He introduces the powerful and far-reaching principle of differential parental investment developed by Robert Trivers.2 As Gottschall lucidly elaborates: "males will attempt to mate more promiscuously both because sex is cheaper for them, and because they have the potential to produce many offspring with multiple females. I emphasize the words 'attempt' and 'potential' because if every male adopts a relatively promiscuous strategy, and if some males succeed, then other males will not reproduce at all" (p. 44). The far more divergent rates of reproductive success among males than among females prove to be the key determinant. Gottschall sums up: "males typically face higher risks of total reproductive failure and higher hopes of extraordinary reproductive success. This creates strong incentives to compete for mates. Males who are better able to compete for access to [End Page 235] scarce female reproductive capacity, in whatever form... (shrink)

Morality for the purposes of this paper consists of sets of rules or principles intended for the general regulation of conduct for all. Intuitionist accounts of morality are rejected as making reasoned analysis of morals impossible. In many interactions, there is partial conflict and partial cooperation. From the general social point of view, the rational thing to propose is that we steer clear of conflict and promote cooperation. This is what it is rational to propose to reinforce, and to assist (...) in reinforcing in society; it is not necessarily what it is individually rational to do. Even so, given the general situation, the rationality of its reinforcement will typically support the rationality of individual action as well. Game theory makes it possible to clarify these interactions, and these proposals for social solutions. (shrink)

"If the twentieth century was characterized by the struggle between freedom and tyranny, the great battle of the twenty-first century, Joan Smith predicts, will be between global capitalism and universal human rights. While acknowledging that there is no easy route to creating a fairer, more humane world, we do, she believes, 'have before us the opportunity to create a new kind of society whose values, because they are based on respect rather than coercion, can truly claim to be more (...) moral than anything that has gone before'."--BOOK JACKET. (shrink)

By the mid-1600s, the commonsense, manifest picture of the world associated with Aristotle had been undermined by skeptical arguments on the one hand and by the rise of the New Science on the other. What would be the scientific image to succeed the Aristotelian model? Thomas Lennon argues here that the contest between the supporters of Descartes and the supporters of Gassendi to decide this issue was the most important philosophical debate of the latter half of the seventeenth century. Descartes (...) and Gassendi inspired their followers with radically opposed perspectives on space, the objects in it, and how these objects are known. Lennon maintains that differing concepts on these matters implied significant moral and political differences: the Descartes/Gassendi conflict was typical of Plato's perennial battle of the gods and giants, and the crux of that enduring philosophical struggle is the exercise of moral and political authority. Lennon demonstrates, in addition, that John Locke should be read as having taken up Gassendi's cause against Descartes. In Lennon's reinterpretation of the history of philosophy between the death dates of Gassendi and Malebranche, Locke's acknowledged opposition to Descartes on some issues is applied to the most important questions of Locke exegesis. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Three of Aristophanes' eleven extant comedies use the typical comic device of role reversal to imagine worlds in which women are "on top." Freed from the social constraints which keep them enclosed within the house and silent in the public realms of discourse and action, women are given a field and context on the comic stage. They issue forth to lay their plans, concoct their plots, and exercise their power over men.The Lysistrate and the Ecclesiazousae stage of the intrusion of (...) women into the public spaces of Athens, the Acropolis and Agora, respectively, as an intrusion into the political and economic life of the city. The Thesmophoriazousae, however, resituates the battle of the sexes in another domain, that of aesthetics, and, more precisely, that of theatre itself. Instead of the collective confrontation of men and women, the play directs the women's actions against a single male target, the tragic poet, Euripides.Froma I. Zeitlin, an associate professor of classics at Princeton University, is the author of several articles on Greek tragedy and on the ancient novel. Her monograph, Under the Sign of the Shield: Language, Structure, and the Son of Oedipus in Aeschylus' "Seven against Thebes," is forthcoming, and she is presently completing The Divided World: Gender and System in Aescylean Drama. (shrink)

'The Battle of the Gods and Giants Redux' is a collection of 14 original essays in early modern philosophy by leading scholars in the field presented in honour of Thomas M. Lennon.

Solution concepts for game play implicitly assume what information is relevant for choosing moves. Maximin and Eliminating Dominated Strategies use payoff order; mixed strategies and Harsanyi's risk dominance use payoff values. "Cooperative" strategies use previous choices, ignoring payoffs altogether. We first define the 12 symmetric 2 × 2 games as a continuous payoff space then use this space to evaluate strategies based on different types of information. Strategic success is shown to be sensitive to actual payoffs and seldom consistent for (...) all games of an ordinally defined category such as Chicken. A new hybrid strategy using both payoff and choice information is introduced and shown to produce efficient outcomes in all symmetric 2×2 games when employed by both players. It does well in evolutionary tournaments against strategies of other types, especially in the difficult distribution games including Battle-of-the-Sexes. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 46 Heft: 1 Seiten: 105-113.

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Feminist Studies, Inc. 259 Heather Berg Left of #MeToo In her 1949 call to “End the Neglect of the Problems of the Negro Woman!” Claudia Jones tells the story of Dora Jones, a Black domestic worker enslaved for forty years by her employer.1 Elizabeth Ingalls, a wealthy white woman, had traveled to Dora Jones’s Alabama home as a missionary teacher and (...) persuaded the seventeen-year-old Jones to travel to Boston as her housekeeper in 1907. Ingalls would keep Jones captive until 1947. In the intervening years, Ingalls subjected Jones to routine physical abuse and an endless expanse of intensive, unpaid domestic labor. With no days off and permitted to leave only for errands, Jones was allowed no personal relationships or contact with the outside world. Ingalls’s first husband, the bureaucrat Walter Harman, raped Jones over the course of three years, and Jones became pregnant.2 Ingalls would term this an “affair” and, as court documents showed, pushed Jones to “submit” to an abortion.3 Later, when Jones protested her abusive conditions and attempted to escape, Ingalls blackmailed her, threatening 1. Claudia Jones, “An End to the Neglect of the Problems of the Negro Woman!” Political Affairs (June 1949): 11. 2. I am inferring non-consent based on Jones’s captivity. On unfreedom and the politics of consent, see Saidiya Hartman, “Seduction and the Ruses of Power,” Callaloo 19, no. 2 (1996): 537–60. 3. United States v. Ingalls et al., Cr. No. 10568-SD (District Court, S.D. California, July 29, 1947). 260 Heather Berg to “commit Jones to prison” for interracial “adultery” and the abortion she had as a result. Jones finally won her freedom in 1947, a year after Ingalls’s adult daughter reported her mother to the police.4 Claudia Jones offers Dora Jones’s story as evidence of the exceptional precarity of Black women domestic workers. Like others in her cohort of “black left feminists” (to borrow Erik McDuffie’s term), Jones focused on domestic work as a field that epitomized the “triple oppression” at which she took aim.5 Sexual violence at work is not exceptional in Claudia Jones’s telling. Instead, it operates alongside a catalog of abuses at the intersection of capitalism, state terror, the degradation of women, imperialism, and white supremacy. An active member of the Communist Party, Jones insisted on thinking these systems together, maintaining that only through collective struggle against them could justice be won. Women would not be comrades in that struggle in any simple way. Jones was sharply critical of the idea that Black women’s oppression could be explained by “the rotten bourgeois notion about a ‘battle of the sexes.’”6 Instead, she urged working-class Black people to fight “against their common oppressors, the white ruling class.”7 Solidarity among women was illusory, in part, because of white women’s roles as employers of Black women’s domestic work. Against a narrative of sexual violence that describes simple dominance by men over women, Dora Jones’s story highlights the ways that systems of domination work together to enable abuse. Her suffering was not the same as that visited on bourgeois white women. Instead, it was perpetrated and enabled by one. There is no sisterhood to be found here. A critique of this framework is now common sense in most feminist circles, and yet the loudest feminist intervention in recent years trades in exactly the “bourgeois notion about a ‘battle of the sexes.’” Some seventy years after “An End to the Neglect’s” publication, the #MeToo movement has brought broad international attention to 4. For an overview of the case and its legal legacy, see Risa L. Goluboff, The Lost Promise of Civil Rights (Cambridge, MA: Harvard University Press, 2010), 162–5. 5. Erik S. McDuffie, Sojourning for Freedom: Black Women, American Communism, and the Making of Black Left Feminism (Durham, NC: Duke University Press, 2011), 9. 6. Jones, “An End to the Neglect of the Problems of the Negro Woman!” 13. 7. Ibid. Heather Berg 261 the problem of workplace sexual violence. In 2006, civil rights activist Tarana Burke founded an anti-violence movement based... (shrink)

Gabrielle Suchon’s Treatise on Ethics and Politics offers surprising descriptions of sexual difference for an ostensibly feminist work. Stereotypically feminine traits—such as excessive emotions, chattiness, and deception—are compared to earthquakes, storms, wildfire, and apparitions. Although these descriptions may seem off-putting to modern readers, I argue that in offering these unflattering descriptions of women, Suchon is making a novel intervention in debates about the nature of sexual difference. In the Renaissance and Early Modern period, the salient question about feminine difference was (...) whether it was a preternatural deformity, and specifically a monstrosity. While most pro-woman authors argued that women were not preternatural, Suchon argues the affirmative, claiming that “persons of the sex are true wonders.” In doing so, Suchon presses on a tension at the heart of scholastic conceptions of women while also provoking an emotional response that might encourage men to reconsider whether patriarchal practices are truly to their advantage. (shrink)

During the past decades, the culture industries have multiplied media spectacles in novel spaces and sites, and spectacle itself is becoming one of the organizing principles of the economy, polity, society, and everyday life. An Internet-based economy has been developing hi-tech spectacle as a means of promotion, reproduction, and the circulation and selling of commodities, using multimedia and increasingly sophisticated technology to dazzle consumers. M edia culture proliferates ever more technologically sophisticated spectacles to seize audiences and augment their power and (...) profit. The forms of entertainment permeate news and information, and a tablodized infotainment culture is more and more popular. New multimedia that synthesize forms of radio, film, TV news and entertainment, and the mushrooming domain of cyberspace, become spectacles of technoculture, generating expanding sites of information and entertainment, while intensifying the spectacle-form of media culture. Political and social life is also shaped more and more by media spectacle. Social and political conflicts are increasingly played out on the screens of media culture, which display spectacles like sensational murder cases, terrorist bombings, celebrity and political sex scandals, and the explosive violence of everyday life. M edia culture not only takes up expanding moments of contemporary experience, but also provides ever more material for fantasy, dreaming, modeling thought and behavior, and constructing identities. Of course, there have been spectacles since premodern times. Classical Greece had its Olympics, thespian and poetry festivals, its public rhetorical battles, and bloody and violent wars. Ancient Rome had its public offerings of bread and circuses, its orgies, its titanic political battles, and the spectacle of Empire with parades and monuments for triumphant Caesars and their armies, extravaganzas put on display in the 2000 film Gladiator.. (shrink)

These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions.

This paper examines the communicative function of public pronouncements about what is tasty, agreeable or attractive, followed by an equally public endorsement or rejection. The typical and expected reaction to contributions like ‘This is tasty’ or ‘Roller coasters are fun’ in a conversational setting is not ‘how come?’ or ‘How do you know that?’, but a reply that reveals one’s own attitude towards an object or state of affairs. Judgements of taste are explored in the context of a cooperative view (...) of communication developed by Michael Tomasello, which classifies communicative actions in terms of what we want from others when we communicate to them. We also use game theory. The game-theoretical connotation for a public dispute over what to like or to prefer is a co-ordination game like Battle of the Sexes. Speech act theory traditionally allows that speakers can perform different speech acts simultaneously. Combining both views, we argue that the public pronouncements that give rise to seemingly faultless disagreement have informative, requestive and alignment-seeking dimensions, which make different propositional contents salient. In a dispute over whether something is tasty a speaker and her intended audience play two games -- the game of letting others know something, and the alignment of attitudes game, i.e. the game of making moves in the direction of seeking alignment over what to prefer, or what would be preferable, in a given situation. Both games make different propositions salient. I conclude with a brief evaluation of current disputes over what’s tasty between contextualists and assessment relativists in matters of personal taste. (shrink)

Childress et al. (2023) critically examine claims used to support unilateral withdrawal of life-sustaining ECMO over the objections of capacitated patients. The authors raise important concerns abo...

This chapter reviews the calumnies that are commonly directed at moral naturalists. Philosophical rationalism is compared unfavorably with the empirical tradition by drawing attention to the inadequacies in the reasoning that supposedly leads to Kant's categorical imperative. Moral naturalism is defended on the same basis as biological naturalism. Moral relativism — the big no-no for metaphysical moralists — is defended against a variety of common criticisms; reductionism gets the same treatment. Finally, the life of David Hume is advanced as a (...) counter-example to those who feel that naturalism is necessarily dehumanizing or dispiriting. (shrink)

Recent debate regarding transgender persons’ bathroom-utilization prerogatives raises broader issues concerning current practices of sex segregation more generally. I argue that the only consistently Progressive position on bathroom access is an outright opposition to any form of bathroom segregation. This opposition, in turn, entails a thorough-going rejection of all types of sex- and gender-segregation. I then suggest that Progressives uncomfortable with such wide-ranging implications may wish to consider the merits of a certain Traditionalist position on such matters—one that counsels caution (...) and legislative forbearance when it comes to overturning long-standing customs (such as those embodied in current practices of sex-segregation). (shrink)

In New Essays on Human Understanding, book II, chapter xxi Leibniz presents an interesting picture of the human mind as not only populated by perceptions, volitions and appetitions, but also by endeavours. The endeavours in question can be divided to entelechy and effort; Leibniz calls entelechy as primitive active forces and efforts as derivative forces. The entelechy, understood as primitive active force is to be equated with a substantial form, as Leibniz says: “When an entelechy – i.e. a primary or (...) substantial endeavour – is accompanied by perception, it is a soul” (NE II, xxi, §1; RB, 170). What about efforts, then? One is certainly the will. In NE, II, xxi, §5 Leibniz argues that volition is the effort (conatus) to move towards what one finds good and away from what one finds bad and that this endeavor arises from the perceptions we are aware of. As an endeavour results in action unless it is prevented, from will (which is always directed to the good) and power together follows action. However, this is not so simple. Leibniz argues that there is also a second class of efforts: “There are other efforts, arising from insensible perceptions, which we are not aware of; I prefer to call these ‘appetitions’ rather than volitions” (NE II, xxi, §5; RB, 173). Although there are appetitions of which one can be aware, usually these appetitions arise from the insensible petite perceptions and are consequently affecting us subconsciously. Now, although all minute perceptions are confused perceptions, they are always related to pleasure and displeasure and also to perfection and imperfection. From this follows that there can be different efforts present in the soul at the same time: the will which is directed to apperceived good and several separate appetitions which lead to different goals, both to those which bring about perfection and pleasure of the mind (joy) and those which bring about displeasure and imperfection (sorrow). These efforts are not only in conflict with each other but may also be in conflict with entelechy. A typical case is perceiving a sensual pleasure. Our entelechy which is always directed to final causes (perfection) may be in conflict with several different appetitions which are related in different ways to the sensual pleasure in question. If our understanding is developed enough, our will resists the temptation posed by the pleasure (agreeing with entelechy), but if the temptation is too strong, the appetitions outweigh the will and the resulting action bring about imperfection and sorrow as it is related to imperfection. In this paper I will argue that deliberation in the human soul is a battle of different endeavors described above: the entelechy in the soul strives according to its law-of-the-series towards its telos (perfection) and the will accompanies it by being automatically directed to the good. This thrust towards the apparent good is aided or hindered by the appetitions which can be thought as derivative forces in the Leibnizian dynamics. Depending on whether the predominant appetitions are related to good or bad desires, the deliberation succeeds or fails in achieving the real good which is the goal of human deliberation. The successs can be facilitated beforehand by developing our understanding so that we are less easily swept away by the derivative forces (NE II, xxi, §19). A central role in this task is played by strong willing. As Martha Bolton has noted in her recent paper, an essential feature of the basic, standing endeavors is that they are continuous – although the power balance in the soul changes from moment to moment, something lingers from our previous volitions. That is why Leibniz argues that we pave way for the future deliberations by our previous voluntary actions (NE II, xxi, §23). In contrast, the appetitions are temporary, fliegende Gedanken as Leibniz says in NE II, xxi, §12. Therefore there is a constant, always changing power balance between two kinds of endeavors in the soul: primitive active force versus derivative forces. I will argue that the behavior of the forces in the soul can be understood with a vectorial model which is related to Leibniz’s early ideas of calculus of variations and which was anticipated by Arnauld and Nicole’s Port-Royal Logic. The central idea in the model is that the options are in tension towards each other and the ratio between them at each moment determines the consequent outcome. The proper relationship between the endeavors is not a simple balance, two options which exhaust each other, but a case where different efforts complement each other: “Since the final result is determined by how things weigh against one another, I should think it could happen that he most pressing disquiet did not prevail; for even If it prevailed over each of the contrary endeavours taken singly, it may be outweighed by all of them together.” Leibniz continues : “Everything which then impinges on us weighs in the balance and contributes to determining a resultant direction, almost as in mechanics” (NE II, xxi, §40; RB, 193). The different endeavors can be understood as vectors leading to different directions and the end result is a certain direction that deliberation takes. The dynamical tension between the different endeavors presents a situation where everything affects everything and the following direction, the resulting volition follows more or less automatically. In Theodicy, §325 Leibniz describes the deliberation as follows: “One might, instead of the balance, compare the soul with a force that puts forth an effort on various sides simultaneously, but which acts only at the spot where action is easiest or there is least resistance” (Huggard, 322) This kind of dynamical tension can be understood in terms of the calculus of variations where there are several possible variations available but where the dynamics of the situation results in the decision taking the “easiest” route which is more or less objectively good depending on the level of the deliberator’s understanding. In his comments to Bayle’s note L of “Rorarius” Leibniz says: “The soul, even though it has no parts, has within it, because of the multitude of representations of external things, or rather because of the representation of the universe lodged within it by the creator, a great number, or rather an infinite number, of variations (Woolhouse & Francks (ed.), ‘New System’ and Associated Texts, 101). This kind of deliberation is comparable to God’s choice of the best world with the difference that God’s understanding is infinite which again results in the fact that the choice is the best possible. Whereas in nature the easiest route taken is always optimal as nature is God’s creation, in men the goodness or badness of men’s actions is dependent on their state of wisdom, that is, how developed their understanding is. The more wise men are, the more metaphysical goodness or perfection follows from their actions. (shrink)

By concentrating on abortion, the culture wars have avoided facing a crisis about the end of life. This paper explores four themes: (1) the technological transformation of birth and death into matters of decision, not matters of fact; (2) abortion as the nexus of Eros (sex) with Thanatos (death); (3) the real crisis, conveniently masked by our obsession with sex, looming at the end of life, not at its beginning; (4) the surplus-repression that protects us from assuming responsibility for choosing (...) between life and death. (shrink)

Current work on hooking up—or casual sexual activity on college campuses—takes an individualistic, “battle of the sexes” approach and underestimates the importance of college as a classed location. The authors employ an interactional, intersectional approach using longitudinal ethnographic and interview data on a group of college women’s sexual and romantic careers. They find that heterosexual college women contend with public gender beliefs about women’s sexuality that reinforce male dominance across both hookups and committed relationships. The four-year university, however, (...) also reflects a privileged path to adulthood. The authors show that it is characterized by a classed self-development imperative that discourages relationships but makes hooking up appealing. Experiences of this structural conflict vary. More privileged women struggle to meet gender and class guidelines for sexual behavior, placing them in double binds. Less privileged women find the class beliefs of the university foreign and hostile to their sexual and romantic logics. (shrink)

Ideas of masculinity and femininity become sharply defined in war-reliant societies, resulting in a presumed enmity between men and women. This so-called "battle of the sexes" is intensified by the use of misogyny to encourage men and boys to conform to the demands of masculinity. These are among Tom Digby's fascinating insights shared in _Love and War_, which describes the making and manipulation of gender in militaristic societies and the sweeping consequences for men and women in their personal, (...) romantic, sexual, and professional lives. Drawing on cross-cultural comparisons and examples from popular media, including sports culture, the rise of "gonzo" and "bangbus" pornography, and "internet trolls," Digby describes how the hatred of women and the suppression of empathy are used to define masculinity, thereby undermining relations between women and men--sometimes even to the extent of violence. Employing diverse philosophical methodologies, he identifies the cultural elements that contribute to heterosexual antagonism, such as an enduring faith in male force to solve problems, the glorification of violent men who suppress caring emotions, the devaluation of men's physical and emotional lives, an imaginary gender binary, male privilege premised on the subordination of women, and the use of misogyny to encourage masculine behavior. Digby tracks the "collateral damage" of this disabling misogyny in the lives of both men and women, but ends on a hopeful note. He ultimately finds the link between war and gender to be dissolving in many societies: war is becoming slowly de-gendered, and gender is becoming slowly de-militarized. (shrink)

The Eleatic stranger in Plato's Sophist characterizes philosophy as an unending battle between two camps. It is, he says, a battle "between the Gods and the Giants" over the nature of reality. The Giants here are the materialists who attempt to explain everything in terms of underlying material mechanisms. The Gods, on the other hand, are the Friends of the Forms who find that material reality can only be explained by grounding it in a world of immaterial intelligible (...) ideas. Clearly, Plato had in mind here his own dispute with the Sophists. Nonetheless, the stranger's words can, with some validity, be taken as indicating a fundamental division running throughout the history of philosophy. One is reminded of the Aristotelians' dispute with Democritean atomists or more recent debates among philosophers of science over reductionism. (shrink)

This book analyzes crucial episodes in the history of American higher education in order to discover the best way to rescue the humanities. It urges apologists to stop focusing on the humanistic disciplines as inculcators of poorly defined skills and envisions a globalized approach to education based on humanistic masterworks.

Family Values shows how the various contradictions at the heart of Western conceptions of maternity and paternity problematize our relationships with ourselves and with others. Using philosophical texts, psychoanalytic theory, studies in biology and popular culture, Kelly Oliver challenges our traditional concepts of maternity which are associated with nature, and our conceptions of paternity which are embedded in culture. Oliver's intervention calls into question the traditional image of the oppositional relationship between nature and culture, maternal and paternal. Family Values also (...) undercuts recent returns to the rhetoric of a "battle between the sexes" by analyzing the conceptual basis of these descriptions in biological research and the presuppositions of such suggestions in philosophy and psychoanalysis. By developing a reconception of maternity and paternity, Family Values offers hope for peace in the battle of the sexes. (shrink)