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  1. The Structures of Social Structural Explanation: Comments on Haslanger’s What is (Social) Structural Explanation?.Rachel Katharine Sterken - 2018 - Disputatio 10 (50):173-199.
    In a recent paper (Haslanger 2016), Sally Haslanger argues for the importance of structural explanation. Roughly, a structural explana- tion of the behaviour of a given object appeals to features of the struc- tures—physical, social, or otherwise—the object is embedded in. It is opposed to individualistic explanations, where what is appealed to is just the object and its properties. For example, an individualistic explanation of why someone got the grade they did might appeal to features of the essay they wrote—its (...)
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  • Social freedom as ideology.Karen Ng - 2018 - Philosophy and Social Criticism 45 (7):795-818.
    This article explores objections made against ideal theorizing in political philosophy by two prominent contemporary critical theorists: Axel Honneth and Charles Mills. In Freedom’s Right, Honneth...
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  • Equality, Liberty and the Limits of Person-centred Care’s Principle of Co-production.Gabriele Badano - 2019 - Public Health Ethics 12 (2):176-187.
    The idea that healthcare should become more person-centred is extremely influential. By using recent English policy developments as a case study, this article aims to critically analyse an important element of person-centred care, namely, the belief that to treat patients as persons is to think that care should be ‘co-produced’ by formal healthcare providers and patients together with unpaid carers and voluntary organizations. I draw on insights from political philosophy to highlight overlooked tensions between co-production and values like equality and (...)
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  • Sexual Reorientation in Ideal and Non‐Ideal Theory.Candice Delmas & Sean Aas - 2018 - Journal of Political Philosophy 26 (4):463-485.
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  • Kjønn og feminisme i norsk filosofi- Noen betraktninger.Inga Bostad & Tove Pettersen - 2015 - Norsk Filosofisk Tidsskrift 50 (3):129-146.
    Despite the fact that Norway is considered to be one of the most gender equal countries in the world, the proportion of women in philosophy is still low. In this article, we reflect on women's presence in Norwegian philosophy, partly based on interviews with Norwegian women philosophers from different universities. -/- We discuss the low proportion of women among students and staff in the field, investigate whether gender perspectives and feminist philosophy are present in the study of philosophy today. We (...)
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  • Public Service Utilitarianism as a Role Responsibility: Robert E. Goodin.Robert E. Goodin - 1998 - Utilitas 10 (3):320-336.
    Elsewhere I have defended utilitarianism as a philosophy peculiarly well suited to the conduct of public affairs, on grounds of the peculiar tasks and instruments confronting public officials. Here I add another plank to that defence of ‘utilitarianism as a public philosophy’, focusing on the peculiar role responsibilities of people serving in public capacities. Such ‘public service utilitarianism’ is incumbent not only upon public officials but also upon individuals in their capacities as citizens and voters. I close with reflections on (...)
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  • A Kantian Critique of the Care Tradition: Family Law and Systemic Justice.Helga Varden - 2012 - Kantian Review 17 (2):327-356.
    Liberal theories of justice have been rightly criticized for two things by care theorists. First, they have failed to deal with private care relations’ inherent (inter)dependency, asymmetry and particularity. Second, they have been shown unable properly to address the asymmetry and dependency constitutive of care workers’ and care-receivers’ systemic conditions. I apply Kant’s theory of right to show that current care theories unfortunately reproduce similar problems because they also argue on the assumption that good care requires only virtuous private individuals. (...)
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  • Distributive Justice and The Problem of Friendship.Cordelli Chiara - 2015 - Political Studies 63 (3):679-695.
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  • (2 other versions)I, Me, Mine: Body-Ownership and the Generation Problem.Fiona Woollard - 2016 - Pacific Philosophical Quarterly 98 (98):87-108.
    The Body Ownership Thesis states that each person owns her body. I address a prominent objection, the Generation Problem: the Body Ownership Thesis apparently implies that parents own their children: as we own the fruit of our property, if a parent owns her own body, she must own her child and her child's body. I argue that a person does not own the fruit of her property when that fruit is a person or the body of a person. Persons have (...)
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  • There Is No Rawlsian Theory of Corporate Governance.Abraham Singer - 2015 - Business Ethics Quarterly 25 (1):65-92.
    ABSTRACT:The major aim of this article is to show that John Rawls’s theory of justice cannot be applied effectively to questions of business ethics and corporate governance. I begin with a reading of Rawls that emphasizes both the critical and pragmatic nature of his theory. In the second section I look more closely at the notion of society’s “basic structure” and its place within Rawls’s theory. In the third section, I argue that “the corporation” cannot be understood as part of (...)
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  • Moral Perception and Particularity.Lawrence A. Blum - 1994 - New York, NY, USA: Cambridge University Press.
    The essays in this collection examine the moral import of emotion, motivation, judgment, perception, and group identifications, and explore how all these psychic capacities contribute to a morally good life. They examine moral exemplars and the "moral saints" debate, the morality of rescue during the Holocaust, role morality as lying between "personal" and "impersonal" perspectives, Carol Gilligan's theory of women and morality, Iris Murdoch's moral philosophy, and moral responsiveness in young children.
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  • Back toward a Comprehensive Liberalism?Ruth Abbey - 2007 - Political Theory 35 (1):5-28.
    This article examines the attempts by John Rawls in the works published after Political Liberalism to engage with some of the feminist responses to his work. Rawls goes a long way toward addressing some of the major feministliberal concerns. Yet this has the unintended consequence of pushing justice as fairness in the direction of a more comprehensive, rather than a strictly political, form of liberalism. This does not seem to be a problem peculiar to Rawls: rather, any form of liberalism (...)
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  • Gender.Anca Gheaus - 2018 - In Serena Olsaretti (ed.), The Oxford Handbook of Distributive Justice. New York, NY: Oxford University Press. pp. 389-414.
    This chapter discusses gender in relation to the most influential current accounts of distributive justice. There are various disparities in the benefits and burdens of social cooperation between women and men. Which of these, if any, one identifies as indicative of gender injustice will depend on the theory of distributive justice that one endorses. Theoretical decisions concerning the role of personal responsibility, the goods whose distribution is relevant for justice, and the site of justice - institutions-only or individual behaviour, too (...)
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  • What is a (social) structural explanation?Sally Haslanger - 2016 - Philosophical Studies 173 (1):113-130.
    A philosophically useful account of social structure must accommodate the fact that social structures play an important role in structural explanation. But what is a structural explanation? How do structural explanations function in the social sciences? This paper offers a way of thinking about structural explanation and sketches an account of social structure that connects social structures with structural explanation.
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  • Work/Life Integration.Erin C. Tarver - 2013 - In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. pp. 1191--1202.
    Some provisions of the UN’s Convention on the Elimination of Discrimination Against Women (CEDAW) are clearly important from the perspective of business ethics, particularly those calling for equal rights for women to employment and financial security. Some other provisions of CEDAW are equally as important for ethical business practices and Corporate Social Responsibility (CSR), but are frequently overlooked because of the presumption that they are not strictly business concerns: the rights of women to participation in public life, marriage, and family (...)
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  • Justice as a Family Value: How a Commitment to Fairness is Compatible with Love.Pauline Kleingeld & Joel Anderson - 2014 - Hypatia 29 (2):320-336.
    Many discussions of love and the family treat issues of justice as something alien. On this view, concerns about whether one's family is internally just are in tension with the modes of interaction that are characteristic of loving families. In this essay, we challenge this widespread view. We argue that once justice becomes a shared family concern, its pursuit is compatible with loving familial relations. We examine four arguments for the thesis that a concern with justice is not at home (...)
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  • Intra-Family Inequality and Justice.Xavier Landes & Morten Ebbe Juul Nielsen - 2012 - Dialogue 51 (3):437-466.
    In “The Pecking Order,” Dalton Conley argues that inequalities between siblings are larger than inequalities at the level of the overall society. Our article discusses the normative implications for institutions of this observation. We show that the question of state intervention for curbing intra-family inequality reveals an internal tension within liberalism between autonomy and toleration, which bears on the forms that the intervention of institutions may take. Despite the pros and cons of both commitments, autonomy-based liberalism appears more compatible with (...)
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  • Toward an Ethics of Organizations.Joshua D. Margolis - 1999 - Business Ethics Quarterly 9 (4):619-638.
    Abstract:The organization is importantly different from both the nation-state and the individual and hence needs its own ethical models and theories, distinct from political and moral theory. To develop a case for organizational ethics, this paper advances arguments in three directions. First, it highlights the growing role of organizations and their distinctive attributes. Second, it illuminates the incongruities between organizations and moral and political philosophy. Third, it takes these incongruities, as well as organizations’ distinctive attributes, as a starting point for (...)
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  • (1 other version)The Justice of Caring.Michael Slote - 1998 - Social Philosophy and Policy 15 (1):171.
    Carol Gilligan's In a Different Voice, which appeared in 1982, argued that men tend to conceive morality in terms of rights, justice, and autonomy, whereas women more frequently think in terms of caring, responsibility, and interrelation with others. At about the same time, Nel Noddings in Caring: A Feminine Approach to Ethics and Moral Education sought to articulate and defend in its own right a “feminine” morality centered specifically around the ideal of caring. Since then, there has been a heated (...)
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  • Human rights and global health: A research program.Thomas W. Pogge - 2005 - Metaphilosophy 36 (1‐2):182-209.
    One-third of all human lives end in early death from poverty-related causes. Most of these premature deaths are avoidable through global institutional reforms that would eradicate extreme poverty. Many are also avoidable through global health-system reform that would make medical knowledge freely available as a global public good. The rules should be redesigned so that the development of any new drug is rewarded in proportion to its impact on the global disease burden (not through monopoly rents). This reform would bring (...)
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  • Selflessness and the loss of self.Jean Hampton - 1993 - Social Philosophy and Policy 10 (1):135-65.
    Sacrificing one's own interests in order to serve another is, in general, supposed to be a good thing, an example of altruism, the hallmark of morality, and something we should commend to (but not always require of) the entirely-too-selfish human beings of our society. But let me recount a story that I hope will persuade the reader to start questioning this conventional philosophical wisdom. Last year, a friend of mine was talking with me about a mutual acquaintance whose two sons (...)
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  • Justice and virtue in Kant's account of marriage.Elizabeth Brake - 2005 - Kantian Review 9:58-94.
    All duties are either duties of right (officia iuris), that is, duties for which external lawgiving is possible, or duties of virtue (officia virtutis s. ethica), for which external lawgiving is not possible. – Duties of virtue cannot be subject to external lawgiving simply because they have to do with an end which (or the having of which) is also a duty. No external lawgiving can bring about someone's setting an end for himself (because this is an internal act of (...)
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  • Symposium on Amartya Sen’s philosophy: 2 Unstrapping the straitjacket of ‘preference’: a comment on Amartya Sen’s contributions to philosophy and economics.Elizabeth Anderson - 2001 - Economics and Philosophy 17 (1):21-38.
    The concept of preference dominates economic theory today. It performs a triple duty for economists, grounding their theories of individual behavior, welfare, and rationality. Microeconomic theory assumes that individuals act so as to maximize their utility – that is, to maximize the degree to which their preferences are satisfied. Welfare economics defines individual welfare in terms of preference satisfaction or utility, and social welfare as a function of individual preferences. Finally, economists assume that the rational act is the act that (...)
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  • Questions of Athletic Excellence and Justice in Sport.Adam Berg - 2018 - Sport, Ethics and Philosophy 12 (3):292-303.
    This essay delineates and analyzes two kinds of questions that sport ethicists tend to ask: questions about athletic excellence and questions about justice. To pass ethical judgements when delving into questions concerning athletic excellence, sportspeople rely largely on a sport’s internal values, primary skills, or sport-specific athletic excellences. In contrast, questions about justice do not and should not include the reference or application of principles derived from the nature of a sport. Instead, sportspeople must refer to general theories, most often (...)
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  • Putting Liberty in its Place: Rawlsian Liberalism without the Liberalism.Samuel Arnold - 2018 - European Journal of Philosophy 26 (1):213-237.
    To be a liberal is, among other things, to grant basic liberties some degree of priority over other aspects of justice. But why do basic liberties warrant this special treatment? For Rawls, the answer has to do with the allegedly special connection between these freedoms and the ‘two moral powers’ of reasonableness and rationality. Basic freedoms are said to be preconditions for the development and exercise of these powers and are held to warrant priority over other justice-relevant values for that (...)
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  • Vulnerability by Marriage: Okin's Radical Feminist Critique of Structural Gender Inequality.Michaele L. Ferguson - 2016 - Hypatia 31 (3):687-703.
    The central thesis of Susan Okin's Justice, Gender, and the Family—that the ideology of the traditional family is the linchpin of contemporary gender inequality in the US—remains significant more than a quarter-century after the book's publication. On a political register, Okin's insistence on structural analysis of gender inequality is an important corrective to recent mainstream feminist emphasis on individual women's choices. On an academic register, her work reveals the incoherence of scholarly classifications of feminist theories as “liberal feminist” or “radical (...)
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  • (1 other version)The Ethical Dimension of Work: A Feminist Perspective.Sabine Gürtler - 2005 - Hypatia 20 (2):119-134.
    My contribution intends to show that the traditional philosophical concept of work leaves out a crucial dimension. Work is reduced, for example, to the interaction with nature, the problem of recognition, or economic self-preservation. But work also establishes an ethical relation having to do with the needs of others and to the common good—a view of work that should be of particular interest for feminist and gender philosophy. This dimension makes visible, as socially necessary work, the so-called reproductive sphere pertaining (...)
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  • Gender Inequality and Cultural Differences.Susan Moller Okin - 1994 - Political Theory 22 (1):5-24.
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  • Childhood, Growth, and Dependency in Liberal Political Philosophy.Laura Wildemann Kane - 2016 - Hypatia 31 (1):156-170.
    Political philosophy presents a static conception of childhood as a state of lack, a condition where intellectual, physical, and moral capacities are undeveloped. This view, referred to by David Kennedy as the deficit view of childhood, is problematic because it systematically disparages certain universal features of humanity—dependency and growth—and incorrectly characterizes them as features of childhood only. Thus there is a strict separation between childhood and adulthood because adults are characterized as fully autonomous agents who have reached the end of (...)
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  • Feminism, Adaptive Preferences, and Social Contract Theory.Mary Barbara Walsh - 2015 - Hypatia 30 (4):829-845.
    Feminists have long been aware of the pathology and the dangers of what are now termed “adaptive preferences.” Adaptive preferences are preferences formed in unconscious response to oppression. Thinkers from each wave of feminism continue to confront the problem of women's internalization of their own oppression, that is, the problem of women forming their preferences within the confining and deforming space that patriarchy provides. All preferences are, in fact, formed in response to a limited set of options, but not all (...)
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  • (1 other version)Psychological Pragmatism and the Imperative of Aims: A New Approach for business Ethics.Joshua D. Margolis - 1998 - Business Ethics Quarterly 8 (3):409-430.
    Abstract:Psychological forces in play across individual, group, and organizational levels of analysis increase the likelihood that people in business organizations will engage in misconduct. Therefore, it is argued, we must turn our attention from dominant normative and empirical trends in business ethics, which revolve around boundaries and constraints, and instead concentrate on methods for promoting ethical behavior in practice, exploiting psychological forces conducive to ethical conduct. This calls for a better understanding of how organizations and their inhabitants function, and, in (...)
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  • Care, Oppression, and Marriage.Mara Marin - 2014 - Hypatia 29 (2):337-354.
    This article draws attention to a form of injustice in intimate relationships of care that is largely ignored in discussions about the legal rights and obligations of intimate partners. This form of injustice is connected to a feature of caregiving I call “flexibility,” in virtue of which caregiving requires “skills of flexibility.” I argue that the demands placed by these skills on caregivers create constraints that amount to “vulnerability to oppression.” To lift these constraints, caregivers are entitled to open-ended responses (...)
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  • (1 other version)Psychological Pragmatism and the Imperative of Aims: A New Approach for business Ethics.Joshua D. Margolis - 1998 - Business Ethics Quarterly 8 (3):409-430.
    Abstract:Psychological forces in play across individual, group, and organizational levels of analysis increase the likelihood that people in business organizations will engage in misconduct. Therefore, it is argued, we must turn our attention from dominant normative and empirical trends in business ethics, which revolve around boundaries and constraints, and instead concentrate on methods for promoting ethical behavior in practice, exploiting psychological forces conducive to ethical conduct. This calls for a better understanding of how organizations and their inhabitants function, and, in (...)
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  • Is theory gendered?Elizabeth Frazer - 1996 - Journal of Political Philosophy 4 (2):169–189.
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  • (1 other version)On the circumstances of justice.Adam J. Tebble - 2020 - European Journal of Political Theory 19 (1):3-25.
    An epistemic account of the circumstances of justice allows one to make three important claims about the Humean and Rawlsian ‘standard account’ of those circumstances. First, and contrary to Hume, the possibility and necessity of justice are rooted not in limited beneficence or confined generosity, but in the epistemic insight that the knowledge relevant to deciding what to do with the fruits of social cooperation is for a variety of reasons uncentralisable. Second, and regardless of whether Rawlsian ethical disagreement is (...)
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  • Sex wars, SlutWalks, and carceral feminism.Lorna Bracewell - 2020 - Contemporary Political Theory 19 (1):61-82.
    In recent years, scholars have identified a political formation that mobilizes the emancipatory energies of feminism in the service of the expansion of the carceral state. ‘Carceral feminism,’ as it has come to be known, is often portrayed by these scholars as a product of feminist-conservative convergence. Here, I argue that the rise of the SlutWalk movement suggests a more complex genealogy for carceral feminism. By situating SlutWalk in the historico-theoretical context of feminism’s sex wars, I reveal the carceral–feminist impulses (...)
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  • (1 other version)Feminism, democracy and the right to privacy.Annabelle Lever - 2005 - Minerva - An Internet Journal of Philosophy 9 (1).
    This article argues that people have legitimate interests in privacy that deserve legal protection on democratic principles. It describes the right to privacy as a bundle of rights of solitude, intimacy and confidentiality and shows that, so described, people have legitimate interests in privacy. These interests are both personal and political, and provide the grounds for two different justifications of privacy rights. Though both are based on democratic concerns for the freedom and equality of individuals, these two justifications for privacy (...)
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  • Social freedom in a global world: Axel Honneth's and Seyla Benhabib's reconsiderations of a Hegelian perspective on justice.Dana Schmalz - 2019 - Constellations 26 (2):301-317.
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  • Against Marriage: An Egalitarian Defence of the Marriage-Free State, by Clare Chambers. [REVIEW]Elizabeth Brake - 2019 - Mind 128 (509):283-292.
    Against Marriage: An Egalitarian Defence of the Marriage-Free State, by ChambersClare. Oxford: Oxford University Press, 2017. Pp. xi + 226.
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  • Eudaimonism, Human Nature, and the Burdened Virtues.Celeste Harvey - 2018 - Hypatia 33 (1):40-55.
    This article explores the prospects for a eudaimonist moral theory that is both feminist and Aristotelian. Making the moral philosophy developed by Aristotle compatible with a feminist moral perspective presents a number of philosophical challenges. Lisa Tessman offers one of the most sustained feminist engagements with Aristotelian eudaimonism. However, in arguing for the account of flourishing that her eudaimonist theory invokes, Tessman avoids taking a stand either for or against the role Aristotle assigned to human nature. She draws her account (...)
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  • A Capacious Account of Liberal Feminism.R. Baehr Amy - 2017 - Feminist Philosophy Quarterly 3 (1).
    This paper presents an account of liberal feminism as a capacious family of doctrines. The account is capacious in the sense that it sweeps in a wide variety of doctrines, including some thought to be challenges to liberal feminism, and allows us to refer to doctrines with more than one label—so we can identify, for example, care-ethical liberal feminism, socially conservative liberal feminism, and liberal socialist feminism. The capacious account also provides a conceptual framework to allow us to think with (...)
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  • Gender Justice v. The “Invisible Hand” of Gender Bias in Law and Society.Elizabeth Beaumont - 2016 - Hypatia 31 (3):668-686.
    How does so much gender inequality endure in an era when many laws and policies endorse principles of gender equality? This essay examines this dilemma by considering Susan Moller Okin's criticism of “false gender neutrality,” research on implicit bias, and the shifting relation of gender bias to American law. I argue that these are crucial elements of the modern cycle of gender inequality, enabling it to operate through a perverse “invisible-hand” mechanism. This framework helps convey how underlying gender bias influences (...)
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  • Raising One Eyebrow and Re‐envisioning Justice, Gender, and the Family.Brooke A. Ackerly - 2016 - Hypatia 31 (3):638-650.
    As part of a celebration of Susan Okin's Justice, Gender, and the Family, this article notes how some impacts of the book were so accepted that their original source has been forgotten. It goes on to make three critical arguments about 1) Okin's pared-down account of gender injustice, 2) her choice to embrace the Rawlsian distributive view of justice, and 3) her treatment of the family as the linchpin of gender injustice.
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  • (1 other version)Gandhi and the Virtue of Care.Joseph Kupfer - 2007 - Hypatia 22 (3):1-21.
    The film Gandhi expands our understanding of how the virtue of care can function in the public sphere by portraying Gandhi dealing with Indian independence from Britain, the subjugation of women and Untouchables, and strife between Hindus and Muslims. Gandhi illustrates in his social and political activism how the virtue of care is animated by benevolence and structured by the building blocks of the care perspective: responsibility and need, relationship and mutual dependency, context and narrative.
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  • After The Family Wage.Nancy Fraser - 1994 - Political Theory 22 (4):591-618.
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  • Distinguished Lecture: Social structure, narrative and explanation.Sally Haslanger - 2015 - Canadian Journal of Philosophy 45 (1):1-15.
    Recent work on social injustice has focused on implicit bias as an important factor in explaining persistent injustice in spite of achievements on civil rights. In this paper, I argue that because of its individualism, implicit bias explanation, taken alone, is inadequate to explain ongoing injustice; and, more importantly, it fails to call attention to what is morally at stake. An adequate account of how implicit bias functions must situate it within a broader theory of social structures and structural injustice; (...)
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  • Relativistic Perspectives of Genetic Enhancement: A Challenge to Future Progress.Benjamin Schanker - 2010 - American Journal of Bioethics 10 (4):74-76.
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  • Justice, Feasibility, and Social Science as it is.Emily McTernan - 2019 - Ethical Theory and Moral Practice 22 (1):27-40.
    Political philosophy offers a range of utopian proposals, from open borders to global egalitarianism. Some object that these proposals ought to be constrained by what is feasible, while others insist that what justice demands does not depend on what we can bring about. Currently, this debate is mired in disputes over the fundamental nature of justice and the ultimate purpose of political philosophy. I take a different approach, proposing that we should consider which facts could fill out a feasibility requirement. (...)
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  • (1 other version)Inherited Obligations and Generational Continuity.Janna Thompson - 1999 - Canadian Journal of Philosophy 29 (4):493-515.
    Those who believe that they have special obligations to their community — to their family, state or nation, clan, tribe, or cultural group — often insist that they have duties not merely to present and future members. They also claim to have responsibilities to, or in respect to, their predecessors. David Miller, in his defence of ‘nationality,’ claims that the existence of a nation as a historical community is one of the features which make it ‘a community of obligation.’ ‘“Because (...)
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  • Susan Okin's Justice, Gender, and the Family: Twenty‐Five Years Later.Ruth Abbey - 2016 - Hypatia 31 (3):636-637.
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