This is a book on feminist theory from a socialist-feminist (materialist feminist) perspective. I categorize existing paradigms of Western feminist theory in the 1980s and contrast them with my own view, which adds to a critique of capitalism inspired by Marxism another system in which male domination persists, which I call the system of "sex-affective production" (inspired but going beyond Freud, Foucault and Deleuze and Guattari). I also discuss motherhood and sexuality using my paradigm personally, politically and philosophically.

Though the Revised Edition of A Theory of Justice, published in 1999, is the definitive statement of Rawlsıs view, so much of the extensive literature on ...

Within the social ontology of the nationalist model, the main agents of global justice claims are viewed as nation states or national collectivities. By contrast, within the cosmopolitan model, individuals, as citizens of the cosmopolitan world, are viewed as agents of global justice claims. I argue that neither of these models appropriately reflect the ontological conditions and circumstances of justice that have been produced by the current processes of globalization nor capture the justice claims of women who suffer as a (...) result of the global economy. As an alternative, I propose a transnational feminist model: processes of globalization have generated transnationalized socioeconomic units as ontological conditions of justice, and, in such conditions, transnational women’s collectivities are viewed as agents of global justice. -/- . (shrink)

Neoliberal globalization has deepened the impoverishment and marginalization of many women. This system is maintained by the debt supposedly owed by many poor nations in the global South to a few rich nations in the global North, because the obligation to service the debt traps the people of the South within an economic order that severely disadvantages them. I offer several reasons for thinking that many of these alleged debt obligations are not morally binding, especially on Southern women.

This book gives a socialist-feminist theory of the origins, persistence and reproduction of male dominance in systems of parenting/motherhood and sexuality. I create the concept of "modes of sex/affective production" which I see as analogous to and intertwined with modes of economic production to reproduce historically different systems of male dominance. I compare my Multi-system socialist-feminist theory to those of Liberal Feminism, Radical feminism, Marxist-feminism, Freudian feminism, and various types of lesbian-feminism. The concluding chapter presents a socialist-feminist vision of a (...) liberated society where class, gender and racial dominance have been eliminated. Historical, political and personal examples are discussed. (shrink)

Since it appeared in 1971, John Rawls's A Theory of Justice has become a classic. The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book. Rawls aims to express an essential part of the common core of the democratic tradition--justice as fairness--and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the (...) social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published. (shrink)

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition. This reissue makes the first edition once again available for scholars and serious students of Rawls's work.

In this classic work of feminist political thought, Iris Marion Young challenges the prevailing reduction of social justice to distributive justice.

A healthy work-life balance has become increasingly important to people trying to cope with the pressures of contemporary society. This trend highlights the fallacy of assessing well-being in terms of finance alone; how much time we have matters just as much as how much money. The authors of this book have developed a novel way to measure 'discretionary time': time which is free to spend as one pleases. Exploring data from the US, Australia, Germany, France, Sweden and Finland, they show (...) that temporal autonomy varies substantially across different countries and under different living conditions. By calibrating how much control people have over their time, and how much they could have under alternative welfare, gender or household arrangements, this book offers a new perspective for comparative cross-national enquiries into the temporal aspects of human welfare. (shrink)

The present issue of Philosophical Topics is devoted to global gender justice. In this introduction to the volume, I sketch the emergence of global gender justice as a field of philosophical inquiry and identify some of the philosophical challenges that its emergence raises. The easiest way to explain the distinctiveness of this field is to situate it in the context of earlier philosophical inquiries into justice.