Recent work in the metaphysics of gender mostly focuses on trying to solve the exclusion problem - roughly, the problem of giving a metaphysical account of gender that doesn’t exclude anyone from their appropriate gender category. It is acknowledged that no completely satisfactory answer to the exclusion problem has yet been given in the literature; typically such theories fail to account for the diverse experiences and characteristics of trans people. One response is to adopt an anti-realism about gender properties, such (...) as Heather Logue’s gender fictionalism. I rebut the move to an anti-realism, showing that it relies on assuming a representationalism about gender vocabulary that we need not hold. I put forward a non-representationalist theory of gender properties that analyses gender vocabulary in terms of its inferential profile, rather than its representational features. This theory constitutes a deflationary realism about gender properties; it solves the inclusion problem, and guarantees the first-person epistemic authority of an individual regarding their own gender identity. (shrink)

This article documents our collaborative ongoing struggle to disrupt the reproduction of the coloniality of knowledge in the teaching of Gender Studies. We document how our decolonial feminist activism is actualised in our pedagogy, which is guided by feminist interpretations of ‘wonder’ (Irigaray, 1999; Ahmed, 2004; hooks, 2010) read alongside decolonial theory, including that of Ramón Grosfoguel, Walter D. Mignolo and María Lugones. Using notions of wonder as pedagogy, we attempt to create spaces in our classrooms where critical self-reflection and (...) critical intellectual and embodied engagement can emerge. Our attempts to create these spaces include multiple aspects or threads that, when woven together, might enable other ways of knowing-being-doing that works towards disrupting feminist complicity with coloniality in the Australian context. (shrink)

This paper offers a critical phenomenological view of the concept of access intimacy, a term coined by disability justice advocate Mia Mingus. Access intimacy refers to a mode of relation between disabled people or between disabled and non-disabled people that can be born of concerted cultivation or instantly intimated and centrally concerns the feeling of someone genuinely understanding and anticipating another’s access needs. Putting in conversation this notion of intimacy with Kym Maclaren’s critical phenomenological account of intimacy, I show how (...) accessibility is not about what one person or institution can do for another but involves an ongoing, interpersonal process of relating and taking responsibility for our inevitable encroachment on one another in ways that enhance one another’s freedom. (shrink)

This essay aims to clarify the value of developing systematic studies of ignorance as a component of any robust theory of knowledge. The author employs feminist efforts to recover and create knowledge of women's bodies in the contemporary women's health movement as a case study for cataloging different types of ignorance and shedding light on the nature of their production. She also helps us understand the ways resistance movements can be a helpful site for understanding how to identify, critique, and (...) transform ignorance. (shrink)

The aim of this essay is to analyze the notion of “loving, knowing ignorance,” a type of “arrogant perception” that produces ignorance about women of color and their work at the same time that it proclaims to have both knowledge about and loving perception toward them. The first part discusses Marilyn Frye's accounts of “arrogant” as well as of “loving” perception and presents an explanation of “loving, knowing ignorance.” The second part discusses the work of Audre Lorde, Elizabeth Spelman, and (...) María Lugones in their attempts to deal with the issue of arrogant perception within feminism, and examines how Lugones's notion of “‘world’-traveling” may help us deal with “loving, knowing ignorance.” Ultimately, the author suggests that we need to become aware of instances of “loving, knowing ignorance,” especially if we are to stay true to Third Wave feminism's commitment to diversity. (shrink)

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through domination (...) with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

Despite clear parallels between Jürgen Habermas's discourse ethics and recent scholarship in feminist ethics, feminists are often suspicious of discourse ethics and have kept themselves mostly separate from the field. By developing a sustained application of Habermas's discourse ethics to friendship, Keller demonstrates that feminist misgivings of discourse ethics are largely misplaced and that Habermas's theory can be used to develop a compelling moral phenomenology of interpersonal relations.

This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.

This essay examines liminality as space of which dominant groups largely are ignorant. The limen is at the edge of hardened structures, a place where transgression of the reigning order is possible. As such, it both offers communicative openings and presents communicative impasses to liminal beings. For the limen to be a coalitional space, complex communication is required. This requires praxical awareness of one's own multiplicity and a recognition of the other's opacity that does not attempt to assimilate it into (...) one's own familiar meanings. Refusing the assumption of transparency and operating with relational identities, the complex communication that occurs in the limen—often invisible to dominant groups—can enable genuine coalition and effective resistance to domination. (shrink)

The following paper discusses Latina feminist debates on selfhood and identity. Since work by Latina feminists is not widely recognized or studied within the discipline of philosophy, the aim of the first section of this paper is to provide a brief introduction to Chicana feminism as it has been and continues to be pivotal in the development of Latina feminism. Included in this section is an introduction to the work of celebrated Chicana theorist Gloria Anzaldúa who has played a major (...) influence in the theories of selfhood and identity developed by Latina feminists discussed in this paper. The second section analyzes the work of key contemporary Latina philosophers and theorists and shows the manner in which these theorists are reclaiming the notion of experience. (shrink)

The topic of the self has long been salient in feminist philosophy, for it is pivotal to questions about personhood, identity, the body, and agency that feminism must address. In some respects, Simone de Beauvoir's trenchant observation, "He is the Subject, he is the Absolute — she is the Other," sums up why the self is such an important issue for feminism. To be the Other is to be the non-subject, the non-person, the non-agent — in short, the mere body. (...) In law, in customary practice, and in cultural stereotypes, women's selfhood has been systematically subordinated, diminished, and belittled, when it has not been outright denied. Since women have been cast as lesser forms of the masculine individual, the paradigm of the self that has gained ascendancy in U.S. popular culture and in Western philosophy is derived from the experience of the predominantly white and heterosexual, mostly economically advantaged men who have wielded social, economic, and political power and who have dominated the arts, literature, the media, and scholarship. Responding to this state of affairs, feminist philosophical work on the self has taken three main tacks: (1) critique of established views of the self, (2) reclamation of women's selfhood, and (3) reconceptualization of the self to incorporate women's experience. This entry will survey feminist perspectives on the self from all three of these angles. (shrink)

Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well-intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor-centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity (...) of social space in the twenty-first century. Taking inspiration from the phenomenological concept of flesh as well as ecofeminism and María Lugones's theory of the colonial/modern gender system, this essay argues that our own flesh is related to that of others through lines of intercorporeal relations that collectively form topographies of flesh. When we attend to those material relationships present in a particular locality at a point in time, we are able to recognize topographical aggregates of beings that can serve as a basis for this new feminist ontology. An example from Toni Morrison's Beloved involving a human woman and a nonhuman one is used as a paradigm for thinking ontological connection and difference at the same time. (shrink)

The Asian American identity is intimately associated with upward class mobility as the model minority, yet women's earnings remain less than men's, and Asian American women are perceived to have strong family ties binding them to domestic responsibilities. As such, the exact class status of Asian American women is unclear. The immediate association of this ethnic identity with a specific class as demonstrated by the recently released Pew study that Asian Americans are “the highest-income, best-educated” ethnicity contrasts with another study (...) that finds Asian American women have the highest suicide rates in the United States. To understand these contrasting statistics, this article explores Asian American women's sense of authenticity. If the individual's sense of authenticity is intimately related with one's group identity, the association of the Asian American identity with a particular class ambivalently ensnares her as dichotomously inauthentic—as both the poor Asian American woman who fails to achieve economic upward mobility and the model minority Asian American woman who engages in assimilation practices. Feminist philosophers understand that identities change, but exactly how these transformations occur remains a mystery. The article ends with three speculations on the difficulties for practicing and recognizing individual acts that transform one's group identity. (shrink)

How can black feminist and women of color feminist theoretical interventions help create frameworks for discerning agentic action in the context of power, oppression, and violence? In this paper, I explore the social dimension of agency and argue that intention is not just authored by the agent as a function of practical reasoning, but is also socially authored through others' discernment and translation of her action. Further, when facilitated by reasoning designed to reinforce and rationalize systems of domination, social authoring (...) systematically distorts the intentions of some agents. Although some theorists have argued that those agents whose intentions are not recognized by others are forced to exercise a diminished agency, I contend that this account obscures agency that is practiced despite or through conditions of oppression. As an alternative, I propose that feminist of color theory that examines the structural and existential erasures of women of color maps a conceptual space to help us better discern agentic action that is practiced by those subjects whose acts are defined away from them. (shrink)

An explication of the phenomenological sensibilities found in the work of Gloria Anzaldúa and other Latina feminist philosophers offers insight into the problem of bringing philosophy into greater relevance beyond academic and scholarly worlds. This greater relevance entails clear and direct contact with the immediacy of our communicative relationships with others, both inside and outside the academy, and allows for an interrogation of the totalizing perceptions that are at work within normative processes of epistemological legitimation. As a result of this (...) interrogation, it is possible to cultivate perceptual capacities related to culture that intervene in the normatively tacit cultural dispositions that often limit the possibilities of understanding. (shrink)

In this essay I describe how my involvement in the political struggles of an immigrant domestic workers' collective inspired me to hang out not only with the workers, but also with the writings of María Lugones and Hannah Arendt. The essay invites the reader to engage in a playful rereading of Arendt's notion of the worldlessness of laboring in the private realm by putting her into dialogue with Lugones's notion of the hangout that defies the public–private split Arendt adamantly insists (...) on in all her writings. By following the complex physical, mental, and emotional itineraries of immigrant domestic workers to, from, and in-between a number of places and spaces, I demonstrate how their stories blur the line between public and private, and therefore also between the unfreedom of the body and the presumed escape into the political public. I describe the women's experiences as the living promise of a world that allows for an embodied fluid movement between labor, work, and the freedom “inherent in action” (Arendt 193, 153). (shrink)

Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which (...) hearers fail to meet speaker dependency in a linguistic exchange, efforts can be made to demarcate the different types of silencing people face when attempting to testify from oppressed positions in society. (shrink)

In “Heterosexualism and the Colonial/Modern Gender System” (Lugones 2007), I proposed to read the relation between the colonizer and the colonized in terms of gender, race, and sexuality. By this I did not mean to add a gendered reading and a racial reading to the already understood colonial relations. Rather I proposed a rereading of modern capitalist colonial modernity itself. This is because the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and (...) knowledge, as well as across everyday practices that either habituate us to take care of the world or to destroy it. I propose this framework not as an abstraction from lived experience, but as a lens that enables us to see what is hidden from our understandings of both race and gender and the relation of each to normative heterosexuality. (shrink)

In ‘Cognition as a Social Skill’, Sally Haslanger enhances her theory of oppression with new concepts: ‘mindshaping,’ ‘doxa,’ ‘heterodoxy,’ and ‘hidden transcripts.’ This essay examines these new c...

In this paper, Weir reconsiders identity politics and their relation to feminist solidarity. She argues that the dimension of identity as “identification-with” has been the liberatory dimension of identity politics, and that this dimension has been overshadowed and displaced by a focus on identity as category. Weir addresses critiques of identification as a ground of solidarity, and sketches a model of identity and identity politics based not in sameness, but in transformative historical process.

How should socially privileged white feminists address their privilege? Often, individuals are urged to overcome their own personal racism through a politics of self-transformation. The paper argues that this strategy may be problematic, since it rests on an over-autonomous conception of the self. The paper turns to Simone de Beauvoir for an alternative account of the self, as “situated,” and explores what this means for a politics of privilege.

Although political values guide people who take advice from standpoint epistemolo-gies in deciding whether to reveal secrets used to resist oppression, these decisions can also be understood and evaluated in purely cognitive or epistemological terms. When political considerations direct us to preserve a secret, the cognitive value progressively diminishes because the view of the world projected by the secret is increasingly vulnerable.

In this article, I rely both on Derrida's 1974 work Glas, as well as Derrida's 1971–72 lecture course, “La famille de Hegel,” to argue that the concept of the quasi-transcendental is central to Derrida's reading of Hegel and to trace its implications beyond the Hegelian system. I follow Derrida's analysis of the role of Antigone—or, as the lecture course has it, “Antigonanette”—in Hegel's thought to argue that the quasi-transcendental indicates a restriction of empirical difference into the transcendental, which is thereby (...) only ever provisionally transcendental. I then argue that the economy of difference indicated by the quasi-transcendental is neither a general economy, nor is it in each case singular, but rather it ambivalently oscillates between these two. Finally, I treat the temporality of the quasi-transcendental, arguing that the economy of difference indicated by the quasi-transcendental is not prior to the restriction of empirical difference, but is paradoxically produced by it by being retroactively constituted. I take up this analysis for the sake of describing what I contend is the quasi-transcendental structure of constitutive exclusion, a way of understanding the conceptual structure of political bodies, and the political structure of concepts. (shrink)

Feminist theorists have crafted diverse accounts of implicit knowing that exceed the purview of epistemology conventionally understood. I characterize this field as through examining thematic clusters of feminist work on implicit knowledge: phenomenological and foucauldian theories of embodiment; theories of affect and emotion; other forms of implicit knowledge. Within these areas, the umbrella concept of implicit knowledge (or understanding, depending on how it's framed) names either contingently unspoken or fundamentally nonpropositional but epistemically salient content in our experience. I make a (...) case for distinguishing implicit knowledge from lively conversations about ‘implicit bias’, as well as from the ‘know-how/know-that’ debates, and I explore key ways the notion of implicit knowledge is currently formulated in feminist philosophy. (shrink)

In this essay, I consider how to conceptualize “diasporic” subjects, namely those whose identities and homes cannot be easily attributed, with regard to the political and racial dynamics of intra-group tensions, alliances, and divergences of interest. These concerns are important relatives to topics that Critical Race Theorists and Critical Race Feminists have readily addressed, such as the war on terror, the not-so-gradual erosion of dignity and rights protections accorded to non-citizens, and the increasing antagonism, surveillance, and brutality toward Latino and (...) Muslim migrants. As such, the former issues should become central concerns for Critical Race Theorists. In what follows, I want to introduce a framework called “interstitiality” as a way to address them. (shrink)

In this paper, I provide an analysis of the emergence of “problematic of alien sexuality.” I first locate discourses about “alien sexuality,” and the so-called anchor baby in particular, within other national discourses surrounding maternity, the fetus, and citizenship. I analyze the ways that national political discourses surrounding “anchor babies” and “alien maternity” construct the “problematic of alien sexuality,” thus constituting the “alien” subject as always-already perverse. I suggest that this production of a sexually deviant and threatening “alien” subject functions (...) in the normative dichotomy that places the sexually pure citizen on the one hand, and the perverse anticitizen on the other, in what I call “backwards uncitizening.” My analysis of this process shows that the perverse “alien” subject, as constituted in significant part by nonjuridical normalizing mechanisms of biopower, resists the juridical discourse that is supposed to determine it. (shrink)

Although intersectional analyses of gender have been widely adopted by feminist theorists in many disciplines, controversy remains over their character, limitations, and implications. I support intersectionality, cautioning against asking too much of it. It provides standards for the uses of methods or frameworks rather than theories of power, oppression, agency, or identity. I want feminist philosophers to incorporate intersectional analyses more fully into our work so that our theories can, in fact, have the pluralistic and inclusive character to which we (...) give lip service. To this end, I advocate an intersectional family resemblance strategy that does not create philosophical problems for feminists. I test my approach against María Lugones's argument in “Heterosexualism and the Colonial/Modern Gender System” (Lugones 2007) to determine, in particular, whether we can successfully resist a move to create multiple genders for women. If we can successfully resist this move, then we can answer the objection that intersectionality fragments women both theoretically and politically. I also argue that my approach avoids Lugones's critique of forms of intersectionality that fall within “the logic of purity.”. (shrink)

Articulating heterosexualism is not to supplicate for gays but to better understand consequences of institutionalizing a particular relationship between men and women. In this essay, Hoagland takes up the claim from a number of women of color that women are not all the same gender.

Historically critical reflection on whiteness in the United States has been a long-standing practice in slave folklore and in Mexican resistance to colonialism, Asian American struggles against exploitation and containment, and Native American stories of contact with European colonizers. Drawing from this legacy and from the disturbing silence on “whiteness” in postsecondary institutions, critical whiteness scholarship has emerged in the past two decades in U.S. academies in a variety of disciplines. A small number of philosophers, critical race theorists, postcolonial theorists, (...) social historians, and cultural studies scholars have revisited and reexamined questions of race and identity with an analysis that now focuses on historical studies of racial formation and the deconstruction of whiteness as an unmarked privilege-granting category and system of dominance. Collectively, these writings identify whiteness as a cultural disposition and ideology held in place by specific political, social, moral, aesthetic, epistemic, metaphysical, economic, legal, and historical conditions, crafted to preserve white identity and relations of white supremacy (Mills 2003). In this way, whiteness studies is a conscious attempt to think critically about how white supremacy continues to operate systemically, and sometimes unconsciously, as a global colonizing force. -/- We extended the notion of ‘reproduction’ to include practices of reading and cultural forms of reiteration, but shied away from making the special issue into a philosophically driven cultural studies volume. Our volume is interdisciplinary by necessity: it offers theoretical and philosophical perspectives grounded in a variety of disciplinary starting points, all of which illustrate how whiteness remains at the center of reproduction and social regulation. Our hope is that this volume will further open philosophical conversations on the ways white supremacy regulates gender by providing new ways of thinking through those histories and reproductive materialities that make whiteness simultaneously a centrally defining signifier of bodies, values, and meanings and a signifier coding the “normal,”“the pure” and “the real” in white supremacist thinking. -/- We have categorized the contributions to this collection into three major areas: Resistance, Genealogies, and Miscegenation and Purity. These serve as both a guide for the reader's pathway through the volume and as a way of interconnecting the essays, although the intertextuality of all these writings also provides a rich field of rhizomic offshoots and a deeper connectivity. (shrink)

Drawing on Iris Marion Young's essay, “House and Home: Feminist Variations on a Theme,” Weir argues for an alternative ideal of home that involves: the risk of connection, and of sustaining relationship through conflict; relational identities, constituted through both relations of power and relations of mutuality, love, and flourishing; relational autonomy: freedom as the capacity to be in relationships one desires, and freedom as expansion of self in relationship; and connection to past and future, through reinterpretive preservation and transformative identification.

This paper offers a new interpretation of Austin (the New Austin) that overcomes the Austin-Derrida debate by dissolving the dichotomy between construction and deconstruction and focusing on the notion of performative reconstruction. The essay also contains a discussion of the normative distinction between felicity and infelicity and how it affects the identity of speakers and agents. This discussion draws on recent Gender and Queer Theory and builds a bridge between the literature on identity and Speech Act Theory. The central argument (...) in this paper proposes a negotiating model of performativity and a robust notion of discursive responsibility that underscores the intimate and unavoidable links between the semantic and the socio-political. (shrink)

This essay engages Chandra Mohanty, M. Jacqui Alexander, and María Lugones in a “plurilogue” to elaborate and exhibit a method that animates the differential mode of Women of Color politics while rendering more acute the strategies each scholar offers against the racialized, gendered oppressions of colonialism and global capitalism. Ella Shohat describes “a multifaceted plurilogue” as a “dissonant polyphony” that “links different yet co-implicated constituencies and arenas of struggle” (Shohat 2001, 2). The emphasis on reading differences within Women of Color (...) theorizing resists the homogenizing tendency of superficial engagement that glosses Women of Color scholarship as a unified genre of thought. A plurilogue thus pursues dissimilarities to clarify the conceptual interventions made within Women of Color theorizing and the relationship among the different patterns of oppression that each intervention exposes. Plurilogued engagements bring these conceptual strategies and understandings of multiple oppressions together, not to resolve or rank them, but to more effectively ascertain the complexities of, and varied coalitional strategies for, resisting the racialized, heteropatriarchal oppressions of global capitalism and colonialism. (shrink)

Michel Foucault's ethics of embodiment, focusing upon care of the self, has motivated feminist scholars to pursue promising models of embodied resistance to disciplinary normalization. Cressida Heyes, in particular, has advocated that these projects adopt practices of “somaesthetics,” following a program of body consciousness developed by Richard Shusterman. In exploring Shusterman's somaesthetics proposal, I find that it does not account for the subjective challenges of resisting normalization. Based on narrative theories of subjectivity, the role narrative plays in normalization, and a (...) commitment to developing concrete, feminist practices of embodied ethics, I develop a model of “narrative somaesthetics” based on an updated consciousness-raising model that emphasizes group heterogeneity and narrative conflict that deals with these challenges. Through an analysis of interviews with self-identified femme lesbians and a “female to femme” transition support group featured in the documentary film, FtF: Female to Femme, I argue that narrative somaesthetics enables the analytical, genealogical work required to identify and weaken normalization's constraints on embodied feminist ethics. (shrink)

Neglect of the moral promise of disorientation is a persistent gap in even the most sophisticated philosophies of embodiment. In this article, I begin to correct this neglect by expanding our sense of the range and nature of disoriented experience and proposing new visions of disorientation as benefiting moral agency. Disorientations are experienced through complex interactions of corporeal, affective, and cognitive processes, and are characterized by feelings of shock, surprise, unease, and discomfort; felt disorientations almost always make us unsure of (...) how to go on. I argue that experiences of disorientation can strengthen the moral agency of individuals. I begin by clarifying experiences of felt ease and orientation. I then characterize disoriented embodiment by investigating select experiences that often involve or accompany disorientation, focusing throughout on how disorientation prompts changes in motivation and action. I conclude by charting how disoriented embodiments can help individuals become better moral agents overall, in part by challenging norms that restrict embodiment and undermining dualistic conceptions of the self. (shrink)

This paper strengthens the theoretical ground of feminist analyses of anger by explaining how the angers of the oppressed are ways of knowing. Relying on insights created through the juxtaposition of Latina feminism and Zen Buddhism, I argue that these angers are special kinds of embodied perceptions that surface when there is a profound lack of fit between a particular bodily orientation and its framing world of sense. As openings to alternative sensibilities, these angers are transformative, liberatory, and deeply epistemohgical.

The portrayal of novel neurotechnologies in Steven Spielberg’s Minority Report serves to inoculate viewers from important moral considerations that are displaced by the film’s somewhat singular emphasis on the question of how to reintroduce freedom of choice into an otherwise technology driven world. This sets up a crisis mentality and presents a false dilemma regarding the appropriate use, and regulation, of neurotechnologies. On the one hand, it seems that centralized power is required to both control and effectively implement such technologies (...) and, on the other hand, individual heroic resistance is required to protect citizens from the invasions of personal privacy and state control made possible through neurotechnologies. While Minority Report, as a dystopic vision of emergent neurotechnologies, engages surface ethical issues it risks cheapening them through its rather simplistic, dichotomous analysis. Most conspicuously absent from this approach is a sense of the social matrices that work to circumscribe or augment expressions of human freedom, privacy, control and power that are all implicated in our engagement with novel neurotechnologies. Were Minority Report unique in this respect it would have little interest, but we think this type of cheapening of ethical discourse about novel technologies is common. Because science fiction film informs the social imaginary in which ethical considerations and ultimately policy decisions take place, such cheapening risks subverting pervasive and tangible ethical issues by focusing on the sensationalistic and simplistic. (shrink)

In this manuscript I explore an example of an over-privileged white woman who encounters two young Black men in a parking garage stairwell. Two related axioms are central to the oppressive script that lies before these subjects: the hetero-patriarchal axiom that women are not safe alone at night and the racist axiom that Black men, especially young ones, are dangerous. These axioms are intended to ensure a practical conclusion—white women and Black men are supposed to avoid each other—thereby conferring legitimacy (...) on the white male, hetero-patriarchal order. If this is a performance of oppression, we must ask, what is the performance of freedom? Freedom, I argue, is the practice of allowing and encouraging a subject's multiple selves to interact so that one may devise and pursue courses of action that have been strategically hidden by systems of domination designed to cultivate pliant agency. My project augments accounts of multiplicitous subjectivity wherein our multiple social worlds socially constitute persons as both oppressor and oppressed, empowered and pliant. The practice of freedom conceived here acknowledges multiplicity while positioning us to seek feminist and antiracist futures that are not configured by oppression. (shrink)

This article addresses the world's contemporary crisis of care, despite the abundance of information about distant others, by exploring motivations for caring and the rok of imagination. The ethical significance of caring is found in performance. Applying Victor Vroom's expectancy theory, caring performances are viewed as extensions of rational expectations regarding the efficacy of actions. The imagination creates these positive or negative expectations regarding the ability to effectively care. William James s notion of the will to believe offers a unique (...) twist on rational expectations in that he regards humans as having the capacity to work within uncertainty to take decisive action. Applying this idea to caring performance is, this artick argues that peopk can have the will to care, beyond strict rational calculations or limits of social norms. Historically, caring has been associated with the imagination s ability to empathize, but the will to care offers another rok for the imagination in envisioning effective action. Given the significance of the imagination for ethical behavior, this artick explores the implications for cultivating care in terms of what educating for care might hok like. The work of feminist care ethicists, particularly Nel Noddings, is discussed, and contemporary case examples of caring performances are investigated. (shrink)

El contexto de la crisis sanitaria por la Covid-19 ha exigido una profunda reflexión sobre el presente que vivimos. Una de las propuestas es asumir este momento como una “coronacrisis”, entendida como una categoría para significar cómo la pandemia exacerba la crisis multifacética de la civilización capitalista occidental en su era neoliberal; lo que ha puesto al desnudo la dialéctica de la muerte y la vida, posicionada en el centro de la lucha contra la negritud. Las consecuencias de la pandemia (...) rápidamente se analizaron desde los códigos de la blancura. En este artículo proponemos un acercamiento a este fenómeno, desde la zona del no ser de la herencia afro de nuestro continente. Situándonos en este momento de la enunciación, no sólo se abre la oportunidad de una mayor comprensión de lo vivido hasta ahora, sino que, de igual manera, podemos buscar y encontrar salidas a dicha crisis. (shrink)

This paper argues that trustworthiness is an epistemic virtue that promotes objectivity. I show that untrustworthy imposture can be an arrogant act of privilege that silences marginalized voices. But, as epistemologists of ignorance have shown, sometimes trickery and the betrayal of epistemic norms are important resistance strategies. This raises the question: when is betrayal of trust epistemically virtuous? After establishing that trust is central to objectivity, I argue for the following answer: a betrayal is epistemically vicious when it strengthens or (...) promotes oppressive, exclusive networks of trust, and a betrayal is epistemically virtuous when it expands trust networks to involve the oppressed. These criteria correctly account for both the epistemic vice of a recent case of Internet imposture and the epistemic virtue of resistant tricksters. (shrink)