To challenge the Foucauldian legacy of Jeremy Bentham’s panopticon prison, scholars often highlight Bentham’s later writings on the democratic power of public opinion. In doing so, they reaffirm Bentham’s reputation as a unreserved proponent of transparency. To recover the limits of Bentham’s embrace of publicity, I examine the model of visibility exemplified by his designs for the Sotimion, a residence for unmarried, pregnant women. The Sotimion draws our attention to Bentham’s appreciation for concealment as a method of preventing individual and (...) social harms caused by publicity and his criticisms of ascetic sexual norms. By being able to see visitors without being seen by them, the residents of the Sotimion would have avoided social censure while continuing to meet with friends, family, and even lovers. The Sotimion designs eschewed the panoptic principle, the use of asymmetric surveillance to reform moral behavior, and offered what I call the “soteric principle,” the use of asymmetric surveillance to protect the observer from punishment. By comparing the Sotimion to the Magdalen Hospital for Penitent Prostitutes and Bentham’s discussions of panoptic institutions for women, I examine the Sotimion’s distinctiveness while acknowledging its normalizing effects for residents from lower socioeconomic classes. Just as the panopticon captured Bentham’s commitment to publicity, applying the soteric model to Bentham’s theory of public opinion highlights his commitment to secrecy for protecting critics of government abuses from retribution. (shrink)

Argues that love plays an essential—if often implicit—role in Hegel's mature theory of moral subjectivity and political community.

In Emile, Rousseau claims that the value of women ought to be determined by the opinion that men have of them. Women, contrary to commodities and men, escape what I call Rousseau's “dual theory of value.” According to the latter, the apparent value of commodities and men is determined by opinion and either unrelated or inverse to “real value,” which is assessed through objective criteria. The dual theory of value is the basis of Rousseau's critique of commercial society. However, women (...) warrant an exception to this theory. As women's apparent worth is their real worth, women are the unique object in the world that ought to be subjected to the rule of opinion, which is the rule of commercial market that Rousseau so violently rejects. This article investigates why this is the case and locates three functions to the unique position of women in Rousseau's theory of value. (shrink)

Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on pre-modern traditions and the eschewal of modern resources. Troubled by skeptical quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre-modern court of appeals. Many feminists worry that these appeals (...) unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share the skeptical concerns and so has no need for metaethical appeals. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics. (shrink)

The claim that theoretical foundations are historically contingent does not draw the same intensity of fire as it did one or especially two decades ago. The aftermath of debates on the political boundaries created by foundations allows for a deeper exploration of the foundations of feminist theory. This article re-examines the (anti)-Hegelian foundations of the feminist standpoint put forward by Nancy Hartsock and argues that the Hegelian subject of the early Phenomenology of Spirit resists gender codification in its experience of (...) ongoing rediscovery and fallibility in knowing. The subject against which the feminist self was constituted does not fit the masculinity thought to be natural. Hegel’s master-slave dialectic and phenomenological subject reveal contradictions that cannot be resolved by an opposing feminist standpoint, and may provide resources that resist the rigid gender categories upon which the standpoint depends. Key Words: abstract masculinity • feminist standpoint • feminist theory • foundations • Nancy Hartsock • Hegel • master-slave dialectic • subjectivity. (shrink)

Rousseau is well-known for his work on education, entitled Emile, or On Education, and equally vilified for the gendered education presented in its concluding chapter. This is not his only educational offering, however. He proposes an alternative moral education in his preceding novel, Julie, or the New Heloise, and this education avoids the problems inherent in Emile’s and Sophie’s educations, as well as offering us contemporary readers something more palatable. In Emile, the characters receive gendered educations that make them dependent (...) moral halves, necessitated by the “second birth” of humans as sexual beings, whereas in Julie, the characters receive an education that cultivates both masculine and feminine judgment in each to make them independent moral agents, constituting a possible “third birth” for humans. While this education is perhaps only suitable in certain contexts, it reveals a complexity to Rousseau’s thought on women and education that has not been previously acknowledged. (shrink)

The history of modern feminist political theories is often framed in terms of the already existing theories of a number of radical nineteenth-century men philosophers such as James Mill, John Stuart Mill, Charles Fourier, Karl Marx, and Friedrich Engels. My argument takes issue with this way of framing feminist political theory by demonstrating that it rests on a derivation that remains squarely within the logic of malestream political theory. Each of these philosophers made use of a particular discursive trope that (...) linked the idea of women's emancipation with the idea of social progress. I argue that this trope reproduced the masculinist signification and symbolism inherent in their particular political philosophies. I argue for a more positive, less masculinist, account of the history of feminist political thought. (shrink)

During the past hundred years or so, those scholars studying science have isolated themselves as much as possible from scientists as well as from workers in other disciplines who study science. The result of this effort is history of science, philosophy of science and sociology of science as separate disciplines. I argue in this paper that now is the time for these disciplinary boundaries to be lowered or at least made more permeable so that a unified discipline of Science Studies (...) might emerge. I discuss representative problems that stand in the way of such an integration. These problems may seem so formidable in the abstract that no one in their right mind would waste their time trying to bring about a unified field of Science Studies. However, those of us who limit ourselves to the study of the biological sciences have already formed a society in which workers from all disciplines can share their expertise -- the International Society for the History, Philosophy and Social Studies of Science. (shrink)