Though they improve upon the millennium development goals (MDGs), the new sustainable development goals (SDGs) have important draw-backs. First, in assessing present deprivations, they draw our attention to historical comparisons. Yet, that things were even worse before is morally irrelevant; what matters is how much better things could be now. Second, like the MDGs, the SDGs fail to specify any division of labor to ensure success. Therefore, should progress stall, we won’t know who is responsible to get us back on (...) track. We won’t “end poverty in all its forms everywhere” without an agreement on who is to do what. Third, although the SDGs contain a goal calling for inequality reduction, this goal is specified so that the reduction need not start till 2029. Such delay would cause enormous death and suffering among the poor and enable the rich to shape national and supranational design in their own favor. (shrink)

There are a variety of discourses and practices that position Western feminists as people who have a moral and political obligation to concern themselves with the welfare, suffering, or empowerment of non-Western subjects, often women, and intervene to “do good” on their behalf. Conversely, there are virtually no discourses and practices that assign moral and political obligations to non-Western feminists to intervene in matters involving the welfare or suffering of Western subjects, including women. A central goal of my paper is (...) to make this asymmetry explicit and distinguish it from charges such as “essentialism” more commonly made against Western feminist representations of their Others. I explore the consequences of discourses and practices that construct Western subjects as entitled to and obligated to concern themselves with the world entire, while not extending this global scope of concern to non-Western subjects. I critically examine, among other things, the roles assigned Western-funded NGOs in enabling Western subjects to engage in practices of “doing good” and I explore alternative possibilities that are more explicitly “political.” Along the way, I examine certain blind spots in Western political theory that appear connected to the picture of Western subjects as obligated to “do good” in distant places. My analysis engages substantially with Alison Jaggar’s essay, “Saving Amina,” drawing attention to matters of agreement and possible disagreement. (shrink)