In this essay, Paula McAvoy critiques a commonly held view that teaching young people to be good choice makers should be a central aim of sex education. Specifically, she argues against David Archard's recommendation that sex educators ought to focus on the development of autonomy and teaching young people that “choice should be accorded the central role in the legitimation of sexual conduct.” Instead, McAvoy argues that under conditions of gender inequality this view advantages boys and disadvantages girls. Juxtaposing a (...) case of a culturally arranged marriage with a spring break scene from Ariel Levy's Female Chauvinist Pigs: Women and the Rise of Raunch Culture, McAvoy shows that focusing on sexual choice making obscures and reifies the unequal social conditions that young people navigate. She concludes by suggesting an alternative that is in line with Sharon Lamb's argument in “Just the Facts? The Separation of Sex Education from Moral Education” that intimate encounters are better governed by attending to our ethical obligations to others. (shrink)

In her 2006 bestseller about the rise of 'raunch culture' and of such self-ascribed 'Female Chauvinist Pigs' as the tawdry socialite Paris Hilton, Ariel Levy describes these phenomena as being indicative of a drastic cultural shift. Serious concerns have been raised, most recently by the American Psychological Association, about the effects of this culture on young girls. Recent Web sources have coined a term for the self-concept embodied and projected by Paris Hilton and her admirers: 'Hiltonism'. In (...) this paper, I examine this type of self-concept. I begin by exploring raunch culture and Hiltonism in some detail and by delineating three main principles of Hiltonism. Two sections follow in which I scrutinise two putative hypotheses on the provenance of the Hiltonistic self-concept: the postmodern and the hedonistic hypotheses. I conclude that only the hedonistic hypothesis holds water. I close by extracting some of the moral and educational implications of Hiltonism as a modern form of hedonism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 67 Leila J. Rupp Queer Dilemmas of Desire The dilemmas of desire confronting young women in contemporary US society are all too familiar. In the face of the persistent double standard that separates sluts from good girls, young women mobilize a variety of strategies: they lack desire, deny desire, restrain desire, police desire, and sometimes embrace desire. They (...) confront expectations to be sexy but not too sexual even as they insist on the right to be just as sexually active as men. Even in the hookup scene on college campuses, potentially liberating in its facilitation of noncommittal sexual encounters, young women worry about hooking up too much. It is a familiar story, but one that most often leaves behind young women with queer desires. Where they do appear, there are hints that they are not as likely to suppress their desires as straight women, no doubt because it is hard to ignore one’s desires when they fly in the face of heteronormative expectations. But it is also hard to come to grips with queer desires, and that is why the dilemmas I explore here are different. Unlike young straight women working to control their desires, the queer students whose stories I tell report awareness and acceptance of their attractions, sometimes from a very young age. Yet they encounter other kinds of dilemmas, especially uncertainty about the boundary between erotic love and intense friendship, a dilemma harking back to an earlier world of romantic friendship. And in the end, despite a contemporary social context in which nonnormative sexualities are more visible than ever before, 68 Leila J. Rupp experiencing queer desires continues to elicit confusion. Much has changed, but much has not. We know a great deal about straight dilemmas of desire. On the one hand, the double standard that separates sluts from good girls has persisted, despite the loosening of restrictions we associate with the sexual revolution of the long 1960s. In the face of slut shaming, young women continue to mobilize a variety of strategies, which Deborah Tolman has documented so eloquently in Dilemmas of Desire. Young women of color face additional obstacles to enjoying their desire, as the Latina girls we encounter in Lorena Garcia’s Respect Yourself, Protect Yourself make clear through their policing of their own and other girls’ sexuality in the face of racist stereotypes of unrestrained sexuality and teenage motherhood.1 On the other hand, a whole raft of commentators depict young women increasingly insisting on the right to be just as sexual as men. From Ariel Levy’s Female Chauvinist Pigs to Peggy Orenstein’s Girls and Sex to Nancy Jo Sales’ American Girls, critics lament young women embracing sex as a form of empowerment.2 The tension arising from the contradictory responses of young women to the demands placed on their sexuality is nowhere clearer than in the ongoing debate about the impact of hookup culture on women. Is hooking up good for women because it allows them to be sexual while pursuing their studies and career goals unencumbered by intimate relationships, as Hannah Rosin has suggested? Or is it, as Kathleen Bogle first argued in Hooking Up, exploitative in fashioning sexual encounters around men’s preference for sex without commitment? Or is it somewhere in between, with some 1. See Leora Tanenbaum, Slut! Growing up Female with a Bad Reputation (New York: HarperCollins, 2000); Emily White, Fast Girls: Teenage Tribes and the Myth of the Slut (New York: Berkeley Books, 2002); Sarah A. Miller, “’How You Bully a Girl:’ Sexual Drama and the Negotiation of Gendered Sexuality in High School,” Gender & Society 30, no. 5 (2016): 721–44; Deborah L. Tolman, Dilemmas of Desire: Teenage Girls Talk about Sexuality (Cambridge, MA: Harvard University Press, 2002); and Lorena Garcia, Respect Yourself, Protect Yourself: Latina Girls and Sexual Identity (New York: New York University Press, 2012). 2. Ariel Levy, Female Chauvinist Pigs: Women and the Rise of Raunch Culture (New York: Free Press, 2005). See also Peggy Orenstein, Girls and Sex: Navigating the Complicated New Landscape (New York: HarperCollins, 2016); Nancy Jo Sales, American Girls: Social Media and the Secret Lives of... (shrink)

The sixteenth-century Chinese vernacular novel Jin Ping Mei 金瓶梅 was a groundbreaking work for its vivid presentation of the domestic life of women in an affluent merchant household, a topic seldom touched upon by previous works in the genre. The rich descriptions of food and dining in the novel have attracted various socio-historical studies. This paper offers a different critical approach and studies the rhetorical and narrative functions of food and dining scenes in the novel with a particular focus on (...) the female participants. Taking a dining party episode from chapter 23 of the novel as an example, the essay looks at how food and dining are used as a narratological device to reveal the female characters’ psychology and their interpersonal power dynamics. The essay argues that this use of food for revealing the female characters’ inner worlds is a narrative strategy for coping with the historical limitations of Chinese vernacular storytelling in describing female characters’ private lives and interior thoughts. Its successful implementation in Jin Ping Mei set an important precedent for a literary genre that had previously been dominated by a public and male-dominated mode of storytelling. (shrink)

Hip hop has grown into a worldwide genre in recent decades, often being associated with issues of race and class. However, as research on ‘hip hop feminism’ in the US context demonstrates, the categories of gender and sexuality are no less fundamental. In the growing body of international hip hop research, though, questions about gender have been relatively absent, and relatively little is known about how gender norms are negotiated and challenged in hip hop in Europe. This article seeks to (...) contribute to filling this gap in the literature by exploring how women negotiate the gender norms of hip hop in the case of Sweden. To this end, rap lyrics by 12 female rap artists are analysed through poststructuralist discourse analysis. The analysis focuses on intersectionality, feminism within and beyond hip hop, as well as the possibilities and limitations of female masculinity. It is shown how the masculine norms of the genre are simultaneously resisted and resignified as many female rappers incorporate some elements commonly associated with masculinity but mobilize them in their challenging of masculine norms. In this way, complying with the genre interestingly produces a hard and explicit feminism in which ‘all sexist pigs will be slaughtered”. (shrink)

The preponderance of female stereotypes in various films has become intense. Regardless of film genre, its effect on media-saturated culture has become somehow profound. This has become a concern to many people especially to feminists. Hence, this film study is conducted to explore how the female lead characters are stereotyped in films particularly in select official James Bond 007 films. During the analysis, the researcher utilizes an adapted film analysis rubric. The results show that: 1) the leading (...) class='Hi'>female characters in the three films analyzed are portrayed mainly as objects of Bond’s sexual desire while he establishes and maintains a chauvinistic role all throughout each film; 2) Bond engages in dualistic relationships with the lead female characters when he uses them to satisfy his own desires for a woman as a means to an end (as particularly exemplified and portrayed in the character of Countess Lisl in For Your Eyes Only); 3) the treatment of some female stereotypes in the three films analyzed is consistent, e.g. a particular stereotype of a lead female character as object of sexual desire is sustained all throughout the film. The study, therefore, concludes that the lead female characters in the select films are generally portrayed in oppressive stereotypes. Keywords: Mass Communication, lead female character, female stereotypes, James Bond007, descriptive design (qualitative film analysis), Philippines. (shrink)

Biomedical and social scientists are increasingly calling the biological sex into question, arguing that sex is a graded spectrum rather than a binary trait. Leading science journals have been adopting this relativist view, thereby opposing fundamental biological facts. While we fully endorse efforts to create a more inclusive environment for gender‐diverse people, this does not require denying biological sex. On the contrary, the rejection of biological sex seems to be based on a lack of knowledge about evolution and it champions (...) species chauvinism, inasmuch as it imposes human identity notions on millions of other species. We argue that the biological definition of the sexes remains central to recognising the diversity of life. Humans with their unique combination of biological sex and gender are different from non‐human animals and plants in this respect. Denying the concept of biological sex, for whatever cause, ultimately erodes scientific progress and may open the flood gates to “alternative truths.”. (shrink)

The neologism ‘sexist’ has gained entry to an Oxford Dictionary, The Advanced Learner's Dictionary of Current English, third edition , where it is defined as ‘derisive of the female sex and expressive of masculine superiority’. Thus ‘sexpot’ and ‘sex kitten’, which are still defined in exclusively feminine terms in the fifth edition of The Concise Oxford Dictionary , have finally met their lexicographical match. This point about current English usage has of course a serious, and general, application. For language (...) reflects, when it does not direct, prevailing social conceptions. Thus it is not accidental that there is no masculine counterpart to the word ‘feminism’. ‘Male chauvinism’, the nearest we have come to coining one, is more emotive than descriptive and so involves ambiguity; while ‘sexism’, even when it is given an exclusively masculine connotation, is still, formally, sexually neutral. ‘Feminism’, by contrast, unequivocally denotes the striving to raise women to an equality of rights and status with men. It has been suggested, it is true, that there were inchoate feminist movements or tendencies in the ancient Greek world, for example in the Classical Athens of Aristophanes and Plato . But feminism in the modern sense did not really emerge before the eighteenth century; and in Britain, for instance, it was only with the passage in 1975 of the Employment Protection, Equal Pay and Sex Discrimination Acts that women raised themselves on to an all but equal footing with their male fellows — at any rate in the technical, juridical sense. (shrink)

This essay develops an ecofeminist, environmental justice perspective on the shortcomings of “choice” rhetoric in the politics of women’s reproductive self-determination, specifically around fertility-enhancing technologies. These new reproductive technologies (NRTs) medicalize and thus depoliticize the contemporary phenomenon of decreased fertility in first-world industrialized societies, personalizing and privatizing both the problem and the solution when the root of this phenomenon may be more usefully addressed as a problem of PCBs, POPs, and other toxic by-products of industrialized culture that are degrading our (...) personal and environmental health. The NRTs’ rhetoric of choice is implicitly antifeminist: it blames the victim by attributing rising infertility rates to middle-class women who delay childbearing while struggling to launch careers; it conceals information about adverse health effects and solicits egg donation and gestation services from women disadvantaged by economic status, nation, and age; and it offers no choice at all for the millions of female animals—chicks, cows, turkeys, pigs, and others—whose fertility is regularly manipulated and whose offspring are commodified as products for industrialized animal food production. An intersectional analysis shifts the discourse away from reproductive choice to a framework of ecological, feminist, and reproductive justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Fragments SARTRE AND SEXISM by Hazel E. Barnes Insofar as is possible, I want to consider here not Sartre the man but Sartre the philosopher—or, more precisely, the philosophy of Sartre. To askwhether Sartre's long association with Simone de Beauvoir was a model of human relations at their best or an example ofbad faith on both sides is not to my present purpose. Nor are his numerous, (...) sometimes rather unsavory affairs with other women. Of course, the man and his work cannot be separated entirely. Sartre himselfadmitted that despite his wholehearted support of women's liberation, there remained in him vestiges of ingrained male chauvinism which he found difficult to eradicate.1 We should expect to find echoes of these in his writing, and we do—not in the ideas but in the imagery and rhetoric, and these not only in the fiction but in the philosophical works. The grossest example is the well-known passage in which Sartre discusses the "existential meanings" ofslime and holes.2 Slime, the great "Antivalue," is "a moist and feminine sucking" and "a sickly-sweet feminine revenge." Moreover—and this is even worse—Sartre allows his meditation on holes to lead by a process of his own associations to the idea ofa woman's sex as "a voracious mouth" evoking the male castration complex. This is not the only place where Sartre links female with notions of a treacherous receptivity. Furthermore, such passages are complemented by others where Sartre employs male sexual imagery to describe the activity of consciousness. Knowledge is portrayed as penetration and conquest. He points out, without objecting, that banal metaphors of everyday language suggest that "knowing" has overtones of carnal knowing and sexual violation: "What is seen is possessed; to see is to deflower.... The unknown object is given as immaculate, as Philosophy and Literature, © 1990, 14: 340-347 Hazel E. Barnes341 virgin, comparable to a whiteness.... Man has not yet 'snatched' its secret away from it.... Figures of speech... like that of the 'unviolated depths of nature' suggest the idea ofsexual intercourse more plainly."3 There can be no doubt that a full investigation ofthe linguistic codes in Sartre's writing would reveal him to be a man comfortably ensconced in a world of male dominance. Yet Collins and Pierce in their excellent article, "Holes and Slime: Sexism in Sartre's Psychoanalysis," even as diey deplore Sartre's sexist language and his failure to depict any fictional female characters as embodiments of existential authenticity, admit that these weaknesses are at variance with the central philosophy ofBeing and Nothingness and not derived logically from it.4 I agree, and diat is why I hold that the sexism is there but is contingent, relevant to our appraisal of die writer but not essential to ourjudgment on the philosophy and its potential value as a support to feminism. In saying this I am partially making the sort of distinction employed by Jean Grimshaw, who points out that a philosophy built on male assumptions may exclude women essentially as with Kant, inconsistendy as with Aristode, or inadvertendy as with Descartes.5 The difference with Sartre is that in spite of the occasional lapse into traditional male linguistic tropes, the work, like its author, is notjust theoretically egalitarian but concerned explicidy with forms of oppression and the problems of disfavored groups. More than that of any other male writer, Sartre's philosophy seems to me to demand feminism as one of its natural consequences. That diis has been historically true is shown, ofcourse, by the fact that Simone de Beauvoir used Sartrean existentialism as the foundation for her own original analysis of women's situation in TL· Second Sex. The irony is diat this book, which played a key role in launching the movement for women's liberation throughout the world, has been adversely criticized by later feminists precisely on the grounds of its Sartrean orientation, along with Beauvoir's emphasis on women's right to share the things men value rather than to challenge those values. Beauvoir herself later recognized that the book did not go far enough, but she never renounced what she had written there. My claim... (shrink)

Focusing on Socrates' proposals concerning women in The Republic Book V, in what follows I will attempt to show that Plato did not intend them as an argument for the desirability and feasibility of gender-neutral politics. A reading of Book V as the first feminist manifesto is thus anachronistic. I will also try to show that Socrates' rejection of gender-neutral politics is not to be explained as a chauvinist reaction to a perceived female incursion into the properly male (...) domain of politics. Because the Socratic discussion of gender and politics comprises issues that relate to and transcend embodiment, a proper reading of Book V must appreciate the ways in which it operates on both a gender and transgender level. On the gender level the question is the extent to which differential embodiment precludes sexual equality and communism. In agreement with the nonfeminist reading of Book V, I argue that problems pertaining to embodiment prevent the arguments for equality and communism from succeeding. But, because gender does not prevent women from becoming philosophers, on the transgender level the question concerns not the possibility of female philosopher rulers but the possibility of the guardian personality as such. In an attempt to further the case for reading Book V in the light of Socratic dissimulation, I argue that a second, perhaps deeper layer of irony is revealed when the possibility of the guardian nature as such is shown to be incompatible with what can be called psychic heterogeneity -- the irreconcilability, irrespective of gender, within the soul of what Socrates refers to as the natures of the spirited, the philosophic, and the warlike. (shrink)

As Professor Burns has shown, even though Hume did not offer an explicit, exhaustive treatment of “The Women Question”, there are many passages in which he explains principles or facts related to the status of women. Generally speaking, and on this I fully agree with Professor Burns, the “Humean Female” qualifies as an expression of what we call today a male chauvinist position.

In lieu of an abstract, here is a brief excerpt of the content:A Changed Life: Becoming True to Who I amJay Kyle PetersenI was born intersex in 1952 in the county hospital of a very small, ultraconservative town in rural Southwestern Minnesota. My biological parents and paternal grandparents raised me on a small family farm nearby. I knew by age four I was a boy. No one told me. There was nothing to decide. I have always known I am male. (...) My parents never discussed my unusual condition with me and died having never accepted me. They denied my true identity and instead chose to give me a girl’s name and raise me as a girl.My paternal grandmother knew I was different. She lived on the farm with us and, as she explained to me later on in life, changed my diapers and helped take care of me as an infant and toddler. She also was a Certified Nurse’s Aide in the pediatric ward of the county hospital where I was born and could see that anatomically I was different from other infants. She remained my lifelong ally and friend until her death in 1993. She and Grandpa provided an oasis in their farmhouse where I felt accepted. I felt relaxed and comfortable in their company, and could just be myself. Grandpa took me fishing. Grandma drove me to 4–H State Fair demonstrations and supported me in the audience for which she had helped prepare me. My grandmother taught me good humor, excellence and how it was okay to make mistakes. Much later, in 1977, she drove four hours alone to Minneapolis in blizzard conditions to be my “concerned family person” during chemical dependency treatment, when my mother and dad refused and she also celebrated with me after my successful completion of the program. I loved her and she loved me and she showed it. With her I found refuge away from the pressure and abuse in our farmhouse.But my grandparents and parents did not show me affection physically. The only touch I felt from my family, except my paternal grandparents, was abusive including certain religious figures outside our family. Farm animals and pets provided warmth, love, acceptance, and companionship. I loved riding around the farm on the back of my pet pig, Lucy. Nature, especially trees, wild weather, and local lakes provided rest for my stretched, weary nerves and stimulation for my imagination. There was something about the vivid and contrasting colors, even the sounds and livingness about it all—rich deep moist greens, clean pure vast open blues, dark warm earth which I laid upon and felt in my hands. These and the soothing sounds of the wind gently moving through tree leaves and corn leaves and the lake water lapping calmly upon sandy shores, as Grandpa cast out his line: all this I found both relaxing and energizing and allowed for me the safety and environment to rest, let go and expand so my natural inclinations to express myself creatively could open up. Otherwise, I had a very lonely, frustrated, painful, humiliating childhood and adolescence filled with mounting anger and a sense of futility because I could not be or express my real male self—including my attraction to girls.The cultural and religious pressure I felt, the increased abuse and social lies I was forced to live with—including being forced to wear girls’ clothing against my will—became unbearable. I sought [End Page 106] refuge in addiction early on—food for comfort, nicotine for mood alteration, alcohol given to me by my dad, and more. I became suicidal, and remained for a long time terribly depressed.The geneticist I have consulted for the last four years says that physicians who examined me prior to my genital surgeries described my genitals as “male structures formed without enough testosterone,” rather than female structures formed in the presence of excess androgen. She told me that the features recorded in my medical records, and that she had observed, indicate androgen exposure in utero along with an inherited genetic condition such that she says my condition began at conception. I was born with XX karyotype and testing for usual causes for androgen excess with someone... (shrink)

Dickens’ famous satire of complacency and chauvinism entails a peculiarly English fiction about the innocence of girls. The “Podsnappery” chapter of Our Mutual Friend is in fact devoted to a dinner party in honor of Georgiana Podsnap’s eighteenth birthday, though “it was somehow understood…that nothing must be said about the day”1—the generation of Miss Podsnap being one of those disagreeable facts that Mr. Podsnap simply refuses to admit. But if Miss Podsnap’s birth is unmentionable, her existence is crucial: Podsnappery very (...) much depends upon the presence of a daughter. What Mr. Podsnap cannot dismiss as “Not English!”—starving Englishmen, for instance—can always be removed as subjects unsuited to the female young. The “cheek of the young person” becomes the test of knowledge over a wide field.1. Charles Dickens, Our Mutual Friend, ed. Stephen Gill , bk. 1, chap. 11, pp. 181-82; all further references to this work will be included parenthetically in the text with only book and chapter numbers for the convenience of those using other editions. (shrink)

Buddhism’s claim to be a universal religion would seem to be severely compromised by its exclusion of certain groups of people from its scheme of salvation. Women, in particular, were treated at one time or another as less than fit vessels for attaining enlightenment. As is well known, even in the days of Gautama the Buddha, the Buddhist order was not entirely free of misogynist sentiments. Female devotees aspiring to follow the Buddha’s teaching often had to overcome discrimination and (...) negative innuendos from their fellow monks and the monastic institutions. This view of women’s “spiritual inferiority” persisted, casting a long shadow over the Buddhism tradition that took root and developed in Japan. Although the idea of sangha—the community of believers made up of monks, nuns, and laymen and laywomen—was duly embraced in Japan, and although women played a vital role in patronizing Buddhism, the misogynistic view became prevalent around the fourteenth century, with the changes in socio-economic environments. It was only in the last century that the iniquitous treatment of women in Japanese Buddhism came to be critically acknowledged by the ecclesiastical authorities, symbolically marking an important first step for a change. Despite the hard-to -eradicate subtle institutional chauvinism and dubious perceptions concerning women’s spiritual ability, an increasing number of socially engaged and articulate Buddhist women are working on improving their image and their social standing in the last decades. What is still needed, however, is the emancipation of androcentric Buddhist ecclesiastical tradition from the yoke of its past. (shrink)

Psychology research on men studies, attractiveness, and partner preferences has evolved from the influence of sociobiological perspectives to the role of interactions in shaping election toward sexual–affective relationships and desire toward different kinds of masculinities. However, there is a scientific gap in how language and communicative acts among women influence the kind of partner they feel attracted to and in the reproduction of relationship double standards, like the myth of the “warrior’s rest” where female attractiveness to “bad boys” is (...) encouraged or supported. Some women imitate “the warrior” behavior of men by choosing dominant traditional masculinities to have “fun” with and oppressed traditional masculinities for “rest” after the “fun” with DTM—choosing an OTM for a stable relationship, but perhaps without passion, while also feeling attraction toward DTM, a response which perpetuates the chauvinist double standard that the feminist movement has condemned when men behave in this sexist way. Through conducting a qualitative study with communicative daily life stories, this article explores, on the one hand, how language and social interaction among women can lead to the reproduction of the DTM role by women and, on the other hand, also how new alternative masculinities offer an alternative by explicitly rejecting, through the language of desire, to be the rest for the female warrior, the second fiddle to any woman. This has the potential to become a highly attractive alternative to DTM. Findings provide new knowledge through the analysis of communicative acts and masculinities evidencing the importance of language uses in the reproduction of the double standards in gender relations and to understand how and why these practices are maintained and which kind of language uses can contribute to preventing them. Implications for research and interventions on preventive socialization of gender violence are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Weight I Just Can’t LoseShelley Lynn MeyersI have always been a “fat person”. According to the medical definition though, I have not always been obese. I have spent most of my life on a journey from chubby to obese, finally ending at my current “overweight” status. After years of struggling with obesity I had gastric bypass surgery, finally losing enough weight to be “normal.” However, regardless of the (...) number on the scale or the BMI category into which I fell, I was still “fat”. I may have lost weight but I did not lose the experience and memories of life as an obese person. I was a fat girl on the inside.My earliest memories of childhood consist of feeling fat and awkward. I was the kid reading a book, watching other little girls practice their cartwheels and boys play tag. I was the kid who also hated gym class, especially the days we practiced tumbling or had to climb ropes. I heard the other kids laugh when I had difficulty doing these things. It’s no surprise that I was last or next to last when we had to choose teams for sports. At least when we played flag football I could play center and use my weight as an asset, blocking players from the other team.Certainly, taunts about my weight and even my own intrusive condemning thoughts were not constant, but they were frequent. Admittedly, I probably berated myself much more often than my peers did. I hated being different. What saddens me to this very day are promises I would make to God if I only I could be “like everyone else”. Oh the things that I would change, or give up for the gift of being a normal size. Even my good qualities, such as academic achievement, became another characteristic that made me stand out when all I wanted to do was hide amongst the crowd. I would have happily traded the high GPA for a lower number on the scale. [End Page E4]Some memories from that era seem to be forever etched into my mind. It has been more than thirty years since I was in the seventh grade, but I remember one particular incident very clearly. I went to my first school dance and was thrilled that I actually slow danced with a boy that I had liked since the fourth grade, Jeff1*. We danced to “How Much I Feel” by Ambrosia. Jeff wore a plaid flannel shirt, and I remember how soft it felt when I put my arms around his neck. The puppy love joy I felt that night was short-lived. At school the next day I read a note written by a female classmate. She wrote about the dance, saying that she had wanted to dance with Jeff, but “he was dancing with that fat pig”. She included my name as well, so there was no mistaking to whom she was referring. I felt nauseous. I decided that happiness was just a set-up for disappointment.Even though I thinned out somewhat during high school, I was still larger than most of my friends and saw myself as fat. I received few actual comments about my weight but I just knew they were thinking it. My best friends were exceptionally thin (one, I would later find out had an eating disorder), which added to my distorted body image. I also was the “friend”, rather than the “girlfriend”, with boys asking me to introduce them to my skinny friends. I was ecstatic when I had a horrible case of the flu and lost a lot of weight due to vomiting and the inability to keep food down. I remember hoping that I could get the flu every couple of months.I read fashion magazines and studied the latest, greatest ways to lose weight. Diet pills, fad soup diets and low calorie frozen dinners were popular and I tried most of them. Sadly, the very methods I tried to “get skinny” likely put me on the path to obesity. Starving myself just led to unhealthy eating, cravings and quite possibly, a metabolism that had no... (shrink)

This paper explores ethical issues raised by the application of non-surgical, pharmaceutical fertility control to manage reproductive behaviors in domesticated and wild animal species. We focus on methods that interfere with the effects of GnRH, making animals infertile and significantly suppressing sexual behavior in both sexes. The paper is anchored by considering ethical issues raised by four diverse cases: the use of pharmaceutical fertility control in male slaughter pigs, domesticated stallions and mares, male companion dogs and female white-tailed (...) deer. Ethical concerns explored include animals’ welfare, the possible violation of animals’ rights, including rights to life, reproduction and bodily integrity; and potential concerns about loss of wildness. We compare ethical concerns about pharmaceutical fertility control with alternative strategies for managing animals’ reproductive behavior including spaying and neutering, sex separation, sex sorting, culling, and doing nothing. The paper concludes that there are some cases where pharmaceutical fertility control is the best ethical choice in current circumstances; but that there are other cases where alternative choices, including doing nothing, would be ethically preferable. This suggests that in ethical terms a case-by-case approach should be taken to the use of pharmaceutical fertility control in animals. (shrink)

This paper will describe the rite for the exorcism of toch'aebi and examine its symbolic significance in the wider social reality of Cheju shamanism. Toch'aebi is a stranger deity who visits Cheju randomly and tries to get on good terms with the people. However, this deity afflicts people, particularly women, wearing down their vitality and causing a kind of “madness” (turida). The exorcism ritual of toch'aebi requires a sacrificial feast of roast pig and several days of dancing by the possessed. (...) For this reason, the exorcism ritual is called a dancing rite, or ch'unun kut. It is supposedly toch'aebi himself who has the desire to dance. Shaman's songs (seouje sori) are used to induce the toch'aebi, who is hiding in the patient's body, to dance and reveal his identity. The trance dance and singing are directed toward a dialogical construction of the demonic reality, which entails a romantic entanglement of toch'aebi and the possessed. By translating a history of personal suffering into the idiom of love, the shaman's songs develop a particular cultural logic of cure. Through an analysis of curing song texts, along with various modes of performance such as dance and comic play, this paper explores the transformative process in which a particular cultural logic of illness and cure are produced and enacted to reintegrate the patient into the social world. In practice, the analysis addresses the articulation of a personal case of madness that afflicted Sunho, a twenty-one year old female factory worker, whose social values and understanding are reflective of contemporary Korea. (shrink)

Decries the inherent tribalism and segregationist tendencies of current arguments for ethnic pluralism and the integrity of ethnic neighborhoods and calls for a celebration of universally shared values and creative individualism rather than group differen.

This pleasantly written book has two related themes. The first is a statistical argument which Gould believes has great generality, uniting baseball, a moving personal response to the serious illness from which, thankfully, the author has now recovered, and his second theme: that of whether evolution is progressive.

Animal welfare in pig production is frequently a topic of debate and is sensitive in nature. This debate is partly due to differences in values, forms, convictions, interests and knowledge among the stakeholders that constitute differences among their frames of reference with respect to pigs and their welfare. Differences in frames of reference by stakeholder groups are studied widely, but not specifically with respect to animal behaviour or welfare. We explored this phenomenon using a qualitative behaviour assessment . Participating (...) stakeholders were classified into two expert groups consisting of pig farmers and animal scientists and a lay-group consisting of urban citizens . The stakeholders were asked to observe the behaviour of a specific pig in each of the nine videos and to assign a score for each video using 21 predefined terms describing the mood, such as ‘happy’ or ‘irritated’. They were asked to complete two additional questionnaires to obtain information on their frames of reference. Results from the QBA showed that the pig farmers observed the behaviour of pigs more positively than the urban citizens and the animal scientists. This was evident from the consistently higher scores on the positive terms to assess pig behaviour. The questionnaires revealed that the farmers had a different frames of reference regarding pigs and different understanding of welfare, which might explain the differences in assessment. In a follow-up stakeholder workshop, which focussed on differences in observation, QBA showed to be an effective tool to stimulate mutual learning among stakeholders, which is necessary to find shared solutions. (shrink)

Highly concentrated intensive confinement systems have become the norm in agriculture concerning nonhuman animals. These systems have provoked a lively debate from an animal welfare perspective. Sociologists can contribute to this debate by drawing parallels between the institutional regulation of human beings and of animals under confinement. Results of research on the transformation of Canadian hog production from the 1950s to the present—based on the evolution of plans for sow housing produced by the Canada Plan Service—showed a much tighter compression (...) of hog bodies and reproduction in space and time. The prevalence of behavioral stereotypes, however, indicates imperfect animal socialization and reconfiguration. The concept of discipline is a useful perspective that could bridge the gap between the regulations of humans in industrial societies and of pigs in intensive confinement. This concept derived from elements of labor process and Foucauldian and post-humanist theories. (shrink)

O'Regan and Noe present a wonderfully detailed and comprehensive defense of a position whose broad outline we absolutely and unreservedly endorse. They are right, it seems to us, to stress the intimacy of conscious content and embodied action, and to counter the idea of a Grand Illusion with the image of an agent genuinely in touch, via active exploration, with the rich and varied visual scene. This is an enormously impressive achievement, and we hope that the comments that follow will (...) be taken in a spirit of constructive questioning. Overall, we have two main reservations. (shrink)

This paper presents the first results of an ongoing semiotic research over TV series targeted to early childhood in Italy. In particular, it focuses on discussing and explaining the great success of the animated series Peppa Pig aired in Italy on the thematic channel Rai YoYo, by comparing it with other series available in the same channel, in the period of its first launch. Most of the programs taken into account refers to animals with the purpose of using them as (...) a mean to speak about manhood, in a simplified and appealing way. Nothing new. Fairy tales have always been filled with animals to mean vices and virtues of the humans. Aim of the paper is to reveal the complexity of such reference to animals in Peppa Pig’s stories. This goal will be achieved by comparing it to another series which references to pigs aired simultaneously in the same Italian network. Moreover, this paper will consider other animals embodying the bouquet of meaning proposals offered by Rai YoYo: a dog and some shapeless creatures known as Barbapapas. As a conclusion of such enquire a synthetic model which positions each of the series analyzed will be presented. (shrink)

The culture of global society commonly associates the word animal with vertebrates. Paradoxically, most of animal diversity is composed of small organisms that remain invisible in the global culture and are underrepresented in philosophy, science, and education. Twenty-first century science has revealed that many invertebrates have consciousness and the capacity to feel pain. These discoveries urge animal ethicists to be more inclusive and to reevaluate the participation of invertebrates in the moral community. Science also has warned of the disappearance of (...) small animal co-inhabitants that is occurring in the midst of the sixth mass extinction. This “invisible extinction” compels environmental philosophers to make visible invertebrates, whose existence is precious in itself and for the functioning of ecosystems on which biodiversity and human societies depend. With a biocultural approach that integrates the biophysical and cultural dimensions of biodiversity, I investigate the roots of taxonomic chauvinism associated with the under-representation and subordination of invertebrates in modern philosophy and science. The bad news is the confirmation of a marked vertebratism in animal imagery. The good news is that David Hume, Charles Darwin, and biocultural ethics provide conceptual foundations for cultivating an appreciation of the small co-inhabitants with whom we share our local habitats and the global biosphere. (shrink)

This pleasantly written book has two related themes. The first is a statistical argument which Gould believes has great generality, uniting baseball, a moving personal response to the serious illness from which, thankfully, the author has now recovered, and his second theme: that of whether evolution is progressive. The argument about evolution and progress is interesting – though flawed as I shall show – and will occupy most of this review. The general statistical argument is correct and mildly interesting, but (...) no more so than several other homilies of routine methodology about which one could sensibly get a bee in one’s bonnet. (shrink)

This paper is concerned with the resources available for insensitive invariantism in epistemology to handle the intuitions that have been appealed to, both for contextualism and for subject-sensitive invariantism. It is argued that proposals by Tim Williamson and Jessica Brown are not adequate, and that subject-sensitive inductive fails to account for some crucial intuitions. It is then argued that the chauvinistic nature of the psychology of insensitive invariantism provides adequate resources for such an account. A subject is chauvinistic simply by (...) taking his own beliefs to be true, and by judging attributions accordingly. This is first illustrated with meaning attributions in the theory of interpretation, and then applied to knowledge attributions. (shrink)

The use of pig derivatives in medicine is forbidden in Islamic law texts, despite the fact that certain applications offer medical advantages. Pigs can be one of the best human organ hosts; therefore, using human–pig chimeras may generate beneficial impact in organ transplantation, particularly in xenotransplantation. In Islam, medical emergencies may allow some pig-based treatments and medical procedures to be employed therapeutically. However, depending on the sort of medical use, emergency situation might differ. Using Islamic legal maxim as bioethical (...) framework, the purpose of this study is to examine the use of pigs for the purpose of human–pig chimeric transplant from the perspective of Islamic bioethics. According to the findings, chimeric organ transplantation using pigs should only be done in emergency situations. (shrink)

Pigs have long held great symbolic import for the people of Vanuatu, a sprawling archipelago 1,000 miles northeast of Australia. In most of the indigenous, small-scale communities which comprised traditional Vanuatu society, pig ownership and pig killing conveyed status, wealth, and informal power. Such rituals were the sole measure of social standing and political rank. In this study, I show how the cultural valuation of an animal, in this case the pig, can evolve as a society undergoes socio-economic development, (...) and also how it can be used to foster nationalistic, partisan. and other political ends. I show how competing nationalist leaders used pig symbolism in their struggle to create a unified national identit_v,for-varying island groups, and how even today, local leaders derive their legitimacy through the manipulation of traditional animal rites. (shrink)

The target article argued that there is currently no reliable evidence of theory of mind in nonhuman primates and proposed research methods for future use in this field. Some commentators judged the research proposals to be too chauvinist (in danger of falsely denying that primates attribute mental states), but a majority judged them to be too liberal (in danger of falsely affirming theory of mind in primates). The most valuable comments from both camps exemplified “experimental thought,” the obverse of (...) “thought experiments,” and recommended specific alterations and alternatives to the studies I proposed. This Response evaluates these recommendations and presents a revised version of the proposals that appear in the target article. Other valuable commentary cast doubt on the assumption that people have a theory of mind, aired the possibility that language may be a prerequisite for either possession or detection of a theory of mind, questioned the notion of critical experiments, and emphasized the distinction between attribution of sight and belief. In addition to commenting on these issues, I respond to objections to my interpretation of existing research on self-recognition, imitation, and deception. (shrink)

Levinas’s so-called ‘Eurocentric’ statements still remain a source of puzzlement. In this article, I reconstruct his own account of what it means to be disinterested, focusing on what I call motivational purity, and justified context transcendence. I then perform an immanent critique of his position. I demonstrate 1) if taken on its own terms, Levinas’s account of is self-defeating; 2) the will and concept in fact show up in Levinas’s positive description of ethical selfhood, such that his account of is (...) ultimately question-begging. I conclude by drawing out the consequences these internal problems hold for both Levinas’s chauvinist statements and his overall philosophy. (shrink)

To most people outside the relevant laboratories and operating rooms, xenotransplants and artificial organ transplants are bizarre. While the bizarre scares many away and angers others, Lesley A. Sharp approached it and asked, What behooves medical research to take organs out of pigs and primates and design organs out of metal and plastic and use them to replace failing organs in humans? Sharp attended years of conferences, visited countless hospitals and laboratories, and interviewed engineers, scientists, and surgeons to explore (...) the choices and implicit values of decision‐makers in alternative transplantation. The Transplant Imaginary: Mechanical Hearts, Animal Parts, and Moral Thinking in Highly Experimental Science is a rich resource for philosophers who wish to expound on the morality of implanting nonhuman animal and mechanical organs into humans. The author's thorough ethnographic survey of xeno‐ and biomechanical transplant research leads well into two lines of questioning. First, how ethical is the pursuit of alternative transplant? Second, what is essential for transplant researchers to do their jobs ethically? (shrink)

The following interview took place in the Kreuzberg section of western Berlin in August 2003. Bernd Lippmann is a secondary school teacher of physics and mathematics in western Berlin. Lippmann, 51, was arrested near the end of his GDR university studies in 1974 and sentenced to three years imprisonment. His crime? He had distributed “forbidden literature”—for example, Orwell’s Animal Farm, which was treated in the GDR as an incendiary work—and was caught by the vile “pigs” (the “Stasi” a.k.a GDR (...) secret police). Herr Lippman’s tragic tale shows that, though it is hard for many Westerners today to think of laws that officially forbid works of fiction as a violation of human rights, banned novels have been more than just high school proscriptions in some nations. Indeed, Lippman’s story demonstrates that some citizens in dictatorships have paid for their passion to read with several years of their lives. (shrink)

In 1906, Henry Stephens Salt published a short collection of essays that presented several rhetorically powerful, if formally deficient arguments for the vegetarian position. By interpreting Salt as a moral sentimentalist with ties to Aristotelian virtue ethics, I propose that his aesthetic argument deserves contemporary consideration. First, I connect ethics and aesthetics with the Greek concepts of kalon and kalokagathia that depend equally on beauty and morality before presenting Salt’s assertion: slaughterhouses are disgusting, therefore they should not be promoted. I (...) suggest three areas of development since Salt’s death that could be fruitfully plumbed to rebuild this assertion into a contemporary argument: an updated analysis of factory farm conditions, insights from moral psychologists on the adaptive socio-biological benefits of disgust as a source of cognitive information, and hermeneutical considerations about the role of the audience that allow blameworthiness for slaughterhouse atrocities to be laid upon the meat-eater. (shrink)

While applauding the bulk of the account on offer, we question one apparent implication viz, that every difference in sensorimotor contingencies corresponds to a difference in conscious visual experience.

The aim of our study was to investigate the effects of a small therapeutic animal on the social behavior of nine autistic children. The social contacts of the autistic children were evaluated by a descriptive method of direct observation that was performed without and with the presence of a TA. In period one, contacts with an unfamiliar person and acquaintances were registered; in period two, contacts with the acquaintances and the TA were registered. The frequency of contacts of autistic children (...) with their acquaintances significantly increased in the presence of the TA . The frequency of contacts with the TA was significantly higher than the frequency of contacts with the UP . The form of the autistic children’s contacts with A, with the UP, and with the TA was individually dependent, and the presence of the TA changed the characteristics of contacts with A. Our results indicate that the presence of a small TA can positively influence the quantity and quality of the social behavior of autistic children and that the characteristics of social contacts were dependent on the individual. (shrink)

Life-science art is a generic term which describes a new kind of collaboration between artists and scientists which adds a new dimension to the polemics of the ‘philosophy of art.’ Utilising the techniques and materials made available by developments in biotechnology, artists, and scientists produce objects not for scientific benefit but aesthetic objects designed to enchant, shock, or familiarize the audience with the fanciful applications to which this technology can be put: the creation of pig wings, fish that can draw, (...) rabbits that glow in the dark and dead men that appear to play chess.This paper investigates the moral implications of the incorporation of living and non-living plant, animal, and human tissue as part of the artistic palette. It is argued that the rupture between the beautiful and the good that characterises much of contemporary thinking directly leads to the morally dubious practices of life-science art and that there are very good reasons drawn from utilitarian and natural law traditions against such “artistic” endeavours. (shrink)