Alexander, Larry, Hurd, Heidi, Westen, Peter. Consent Does Not Require Communication: A Reply to Dougherty
2016, Law and Philosophy. 35: 655-660.
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Added by: Emma Holmes, David MacDonald, Yichi Zhang, and Samuel Dando-MooreAbstract:
Tom Dougherty argues that consenting, like promising, requires both an appropriate mental attitude and a communication of that attitude.Thus, just as a promise is not a promise unless it is communicated to the promisee, consent is not consent unless it is communicated to the relevant party or parties. And those like us, who believe consent is just the attitude, and that it can exist without its being communicated, are in error. Or so Dougherty argues. We, however, are unpersuaded. We believe Dougherty is right about promises, but wrong about consent. Although each of us gives a slightly different account of the attitude that constitutes consent, we all agree that consent is constituted by that attitude and need not be communicated in order to alter the morality of another’s conduct.Comment (from this Blueprint): The authors argue that consent is an attitude, rather than an act of communication. They give two examples to support this view where the communication of consent doesn’t occur or goes wrong somehow, but nonetheless (they claim) it is intuitively a consensual interaction.Alstott, Anne. Good for Women2001, In Phillipe Van Parijs, Joel Rogers, & Joshua Cohen (eds.), What's Wrong With a Free Lunch? Beacon Press, Boston.-
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Added by: Deryn Mair ThomasAbstract:
A Universal Basic Income (UBI) has much to offer, particularly to women. A UBI could help fill the gaps in U.S. social programs that leave women economically vulnerable. And the tax increase needed to fund the program poses no serious threat to the economy. The libertarian right will surely howl that “high taxes” dramatically reduce work and savings. But economic research challenges that prediction. Raising the right taxes, to fund the right programs, can render freedom and equality compatible with economic growth. Refreshingly, Van Parijs argues the case for the UBI in terms of freedom – a value too seldom invoked in American social welfare policy. For similar reasons, Bruce Ackerman and I have proposed stakeholding – a one-time, unconditional grant to young citizens. Although stakeholding and the UBI differ in important ways, I want to focus on their shared strengths: both proposals could enhance women’s freedom and economic security by breaking the link between social welfare benefits and paid work.
Comment : This text discusses contemporary literature on basic income and argues that UBI and related policies increase economic security and freedom for women. In doing so, it merges contemporary feminist thought with the debates on universal basic income and similar schemes, like participatory income, guaranteed income, stakeholder grants, etc. It discuses the particular economic risks faced by women, as distinct from men, and argues that a basic income mitigates these risks by giving women the agency to decide how they use state-sponsored assistance. The article is also very brief, as it was originally part of a series in the Boston Review, then published as an edited compilation, aimed at stimulating public non-academic engagement in the topic. As such, it might be useful if explored in tandem with some of the other arguments from the series (see Van Parijs, What's Wrong With a Free Lunch?), or as an introductory text to stimulate discussion in a reading group or fundamental-level undergraduate course. Due to its interdisciplinary approach, it would be appropriate for a variety of contexts exploring many contemporary philosophical topic areas in political and social philosophy, including feminist thought, economics, ethics and politics.Anderson, Pamela Sue, Beverley Clack (eds.). Feminist Philosophy of Religion: Critical Readings2004, Routledge.-
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Added by: Emily Paul
Publisher's note: Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing field. Each essay exhibits a distinctive theoretical approach and appropriate insights from the fields of literature, theology, philosophy, gender and cultural studies. Beginning with a general introduction, part one explores important approaches to the feminist philosophy of religion, including psychoanalytic, poststructuralist, postmetaphysical, and epistemological frameworks. In part two the authors survey significant topics including questions of divinity, embodiment, autonomy and spirituality, and religious practice. Supported by explanatory prefaces and an extensive bibliography which is organized thematically, Feminist Philosophy of Religion is an important resource for this new area of study.Comment : Any one of these chapters would make a great stand-alone piece to study for a philosophy of religion course at any undergraduate level. Part 2 in particular might be more accessible in topic for undergraduates, since it focuses specifically on feminist subject matter, rather than on feminist approaches.Anderson, Pamela Sue. Feminist Challenges to Conceptions of God: Exploring Divine Ideals2007, Philosophia 35 (3-4):361-370.-
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Added by: Clotilde Torregrossa
Abstract: This paper presents a feminist intervention into debates concerning the relation between human subjects and a divine ideal. I turn to what Irigarayan feminists challenge as a masculine conception of the God's eye view of reality. This ideal functions not only in philosophy of religion, but in ethics, politics, epistemology and philosophy of science: it is given various names from a competent judge to an ideal observer (IO) whose view is either from nowhere or everywhere. The question is whether, as Taliaferro contends, my own philosophical argument inevitably appeals to the impartiality and omni-attributes of the IO. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God.Anserson, Pamela Sue. Gender and the Infinite: on the Aspiration to be All there Is2001, International Journal for Philosophy of Religion 50(2-3): 191-212.-
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Added by: Emily Paul
Introduction: In this essay I would like to offer a feminist rethinking of a core topic for a more inclusive philosophy of religion. I advocate a gender-sensitive approach to the topic of the infinite.Comment : A paper that sets the scene surrounding feminist philosophy of religion, and would therefore be a great introduction to this topic as a whole - in particular, following on from studying 'classical' conceptions of a God who is infinite - given that Anderson talks about gendered conceptions of the infinite.Antony, Louise. Different Voices or Perfect Storm: Why are there so few women in philosophy?2012, Journal of Social Philosophy 43 (3): 227-255-
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Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract:
Women are significantly underrepresented in philosophy. Although women garner a little more than half of the PhDs awarded in the United States, and about 53 percent of those awarded in the Arts and Humanities, slightly fewer than 30 percent of doctorates in philosophy are awarded to women. And women’s representation in the professoriate falls below that. Why is philosophy so exceptional in this regard? My aim in this paper is not to answer this question but to contrast two different frameworks for addressing it. I call one model “Different Voices” and the other “The Perfect Storm”; I’ll argue that we ought to adopt the secondmodel and that we ought to abandon the first.Comment (from this Blueprint): Louise Antony distinguishes between two types of explanation of the gender disparity in philosophy: “different voices” and “perfect storm.” The latter – Antony’s preferred model – explains the disparity in terms of the convergence of non-domain specific phenomena: academic philosophy features a unique combination of factors hampering women’s success. The former, in turn, appeals to the different ways in which men and women think. According to Antony, the different voices model is not only empirically unsupported, but also its very pursuit could have negative social consequences. Her paper also features an extensive critique of Buckwalter & Stich’s paper, both from a methodological and from a feminist perspective. As such, it offers important lessons as to how feminist x-phi should be practiced.Appiah, Kwame Anthony. Cosmopolitanism: Ethics in a World of Strangers (Issues of Our Time)2010, WW Norton & Company.-
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Added by: Simon Fokt
Back matter: "A welcome attempt to resurrect an older tradition of moral and political reflection and to show its relevance to our current condition." -- John Gray "Cosmopolitanism is... of wide interest-invitingly written and enlivened by personal history... Appiah is wonderfully perceptive and levelheaded about this tangle of issues." -- Thomas Nagel "Elegantly provocative." -- Edward Rothstein "[Appiah's] belief in having conversations across boundaries, and in recognizing our obligations to other human beings, offers a welcome prescription for a world still plagued by fanaticism and intolerance." -- Kofi A. Annan, former United Nations secretary-general "[Appiah's] exhilarating exposition of his philosophy knocks one right off complacent balance... All is conveyed with flashes of iconoclastic humor." -- Nadine Gordimer, winner of the 1991 Nobel Prize in Literature "An attempt to redefine our moral obligations to others based on a very humane and realistic outlook and love of art... I felt like a better person after I read it, and I recommend the same experience to others." -- Orham Pamuk, winner of the 2006 Nobel Prize in Literature.Comment : The introduction provides a particularly good entry text to ethics, race and cosmopolitanism.Appiah, Kwame Anthony. Whose Culture Is It, Anyway?2007, in Cosmopolitanism: Ethics in a World of Strangers. New York, London: W. W. Nortion & Company.-
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Added by: Erich Hatala Matthes
Summary: In this chapter, Appiah offers a cosmopolitan critique of the concept of cultural property/patrimony. By emphasizing the common features of our humanity and the tenuousness of certain cultural identity claims, he puts pressure on conceptions of cultural property that would exclude others, particularly those that have a nationalist character. He raises important philosophical questions about cultural continuity over time, and explores how the location of art can best facilitate its value for humanity. In general, he supports a cosmopolitan/internationalist approach to cultural property that promotes the exchange of cultural products around the world.Comment : This text offers a clear and effective overview of philosophical issues concerning cultural property, and uses a range of cultural and artistic examples. It offers a concise summary of the legal scholar John Merryman's classic article in support of internationalism about cultural property (not included in this curriculum). It pairs well with Lindsay's article.Arisaka, Yoko. Paradox of Dignity: Everyday Racism and the Failure of Multiculturalism2010, Ethik und Gesellschaft 2-
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Added by: Simon Fokt, Contributed by: Yoko Arisaka
Abstract: Liberal multiculturalism was introduced to support integration and anti-racism, but everyday racism continues to be a fact of life. This paper analyzes first some frameworks and problems that race and racism raise, and discusses two common liberal approaches for solving the problem of racism: the individualized conception of dignity and the social conception of multiculturalism. I argue that the ontological and epistemological assumptions involved in both of these approaches, coupled with the absence of the political-progressive notion of «race» in Germany, in fact obscure important paths against racism. Lastly I introduce a politico-existential position from Cornel West and conclude that racism should be seen as a failure of a democratic process rather than a problem of race.Comment : Offers a short review od the philosophy of race, the pitfalls of liberalism, why liberalism cannot solve racism, the situation in GermanyAshley, Florence. Gatekeeping Hormone Replacement Therapy for Transgender Patients is Dehumanising2019, The Journal of Medical Ethics. 45: 480-482.-
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Added by: Chris Blake-TurnerAbstract:
Although informed consent models for prescribing hormone replacement therapy are becoming increasingly prevalent, many physicians continue to require an assessment and referral letter from a mental health professional prior to prescription. Drawing on personal and communal experience, the author argues that assessment and referral requirements are dehumanising and unethical, foregrounding the ways in which these requirements evidence a mistrust of trans people, suppress the diversity of their experiences and sustain an unjustified double standard in contrast to other forms of clinical care. Physicians should abandon this unethical requirement in favour of an informed consent approach to transgender care.Comment (from this Blueprint): Ashley draws on their own experiences as a trans person, as well as that of the trans community more broadly, to argue against assessment and referral requirements for hormone-replacement therapy (HRT). Ashley argues instead for an informed consent model, on which providers of HRT are not gatekeepers of transness, but facilitators of thoughtful decision-making.Can’t find it?Contribute the texts you think should be here and we’ll add them soon!
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