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Using two contemporary cases of the global #MeToo movement and UK-based collective Sisters Uncut, this paper argues that a more in-depth and critical concern with gendered difference is necessary for understanding radical democratic ethics, one that advances and develops current understandings of business ethics. It draws on practices of social activism and dissent through the context of Irigaray’s later writing on democratic politics and Ziarek’s analysis of dissensus and democracy that proceeds from an emphasis on alterity as the capacity to (...) |
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Recent case law on sexual violence crimes heard before the ad hoc international criminal tribunals and courts, that interpret them in connection with ethnic conflict, raises the question of which acts can be defined as sexual violence. The International Criminal Court, in the situation of Kenya, does not regard acts of forced nudity, forcible circumcision and penile amputation as sexual violence when they are motivated by ethnic prejudice and intended to demonstrate the cultural superiority of one tribe over another. The (...) |
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This article is an exploration of the ways in which maternal subjectivity is negotiated and defined in the context of the act or process of giving birth. As such, it is offered as a contribution to and discussion of recent feminist evaluation of childbirth management systems. Written from the partial perspective of my own experiences of pregnant and maternal embodiment, the article considers whether the ethic of the birth plan is a satisfactory representation of consumer needs and participation in contemporary (...) |
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One of the most intriguing bio-objects in the emerging field of regenerative medicine is umbilical cord blood. Employed in existing haematological therapies, but also loaded with potentialities for future uses, cord blood has been lately the focus of a regulatory debate which confronts public and private forms of biobanking. This article explores the political and anthropological side of this debate, describing the ways in which different health practices related to the umbilical cord (and to its symbolic sibling, the placenta) have (...) |
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This paper problematises the ways women’s leadership has been understood in relation to male leadership rather than on its own terms. Focusing specifically on ethical leadership, we challenge and politicise the symbolic status of women in leadership by considering the practice of New Zealand Prime Minister Jacinda Ardern. In so doing, we demonstrate how leadership ethics based on feminised ideals such as care and empathy are problematic in their typecasting of women as being simply the other to men. We apply (...) |
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Luce Irigaray classically challenges what she takes to be the masculine foundations of knowledge in Western liberal culture. The present article contends not only that this epistemological challenge implicates a radical feminist politics, but that it is also more helpful in formulating a multicultural feminist theory than is often acknowledged by her readers. This is because her account responds to the false neutrality of liberal feminist approaches to multiculturalism. It does so by supporting, at the socio-political level, transformative genealogical practices (...) |
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The central notion of my analysis is that the relational values that are privileged by the feminine, if properly addressed in school, could foster a more inclusive and embodied way of addressing the fundamentally masculine origin of knowledge, curriculum planning as well as daily school rituals and cultures. For this reason I evoke the horizon of sense as captured by Irigaray in her two-ness of the world to designate a positive place for feminine subjectivity in the relational economy of the (...) |
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: Drawing on Adriana Cavarero's account of natality, Guenther argues that Martin Heidegger overlooks the distinct ontological and ethical significance of birth as a limit that orients one toward an other who resists appropriation, even while handing down a heritage of possibilities that one can—and must—make one's own. Guenther calls this structure of natality Being-from-others, modifying Heidegger's language of inheritance to suggest an ethical understanding of existence as the gift of the other. |
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This article examines the limitations associated with Irigaray’s concept of a culture of difference. I suggest that her concept of sexual difference depends upon a conservative fiction of sameness. I argue that a fiction of phallic sameness underpins her evangelical championing of difference, and that such a fiction retains a conservative blindness to the complexities of contemporary social relations and erases the positive effects oppositional discourses have had on the culture of modernity. I question the debt Irigaray disavows to other (...) |
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Heidegger’s failure to discuss ‘the body’ in Being and Time has generated a cottage industry of criticism. In his recently translated Zollikon Seminars, Heidegger provides a response to the critics by offering a thematic account of the body that is strikingly similar to Merleau-Ponty’s account in Phenomenology of Perception. In this article, I draw on the parallels between these two texts in order to see how Heidegger’s neglect of the body affects his early project of fundamental ontology and to determine (...) |
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For my invited contribution to this special issue of Religions on “Feminisms and the Study of ‘Religions,’” I focus on philosophy of religion and contestations over its relevance to the academic field of Religious Studies. I amplify some feminist philosophers’ voices—especially Pamela Sue Anderson—in corroboration with recent calls from Religious Studies scholars to diversify philosophy of religions in the direction of locating it properly within the current state of Religious Studies. I want to do this by thinking through two proposals (...) |
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