Let me make it clear from the outset that my main point isnoteither of the following: one, that there should be more women economists and research on “women's issues”, or two, that women as a class do, or should do, economics in a manner different from men. My argument is different and has to do with trying to gain an understanding of how a certain way of thinking about gender and a certain way of thinking about economics have become intertwined (...) through metaphor – with detrimental results – and how a richer conception of human understanding and human identity could broaden and improve the field of economics for both female and male practitioners. (shrink)

Examines the theories of Socrates, Kant, Dewey, Piaget, and others to explore the implications of Socrates' question "what is a virtuous man, and what is a virtuous school and society which educates virtuous men.".

A feminist study of language and its rules argues that men have shaped it in order to instill their own prejudices and viewpoints on society, and shows how male-slanted language affects all women's lives.

Margaret Whitford's study provides the ideal introduction to Irigaray's thought, offering a sustained interpretation of her whole corpus, including previously untranslated French texts. Whitford suggests that Irigaray's work should be seen as "philosophy in the feminine," actively opposing the complicity of philosophy with other social practices which exclude or marginalize women.

Starting from a concept of reasonableness as well-consideredness, it is discussed in what way science could serve as a model for reasonable argumentation. It turns out that in order to be reasonable two requirements have to be fulfilled. The argumentation should comply with rules which are both problem-valid and intersubjectively valid. Geometrical and anthropological perspectives don't meet these criteria, but a critical perspective does. It is explained that a pragma-dialectical approach to argumentation which agrees with this critical perspective is indeed (...) problem-valid and that strong pragmatic and utilitarian arguments can be given for its intersubjective validity. Thus, conventional validity is promoted for a code of conduct for discussants who want to resolve their disputes reasonably by way of a critical discussion. (shrink)

Starting from a concept of reasonableness as well-consideredness, it is discussed in what way science could serve as a model for reasonable argumentation. It turns out that in order to be reasonable two requirements have to be fulfilled. The argumentation should comply with rules which are both problem-valid and intersubjectively valid. Geometrical and anthropological perspectives don't meet these criteria, but a critical perspective does. It is explained that a pragma-dialectical approach to argumentation which agrees with this critical perspective is indeed (...) problem-valid and that strong pragmatic and utilitarian arguments can be given for its intersubjective validity. Thus, conventional validity is promoted for a code of conduct for discussants who want to resolve their disputes reasonably by way of a critical discussion. (shrink)

Starting from a concept of reasonableness as well-consideredness, it is discussed in what way science could serve as a model for reasonable argumentation. It turns out that in order to be reasonable two requirements have to be fulfilled. The argumentation should comply with rules which are both problem-valid and intersubjectively valid. Geometrical and anthropological perspectives don't meet these criteria, but a critical perspective does. It is explained that a pragma-dialectical approach to argumentation which agrees with this critical perspective is indeed (...) problem-valid and that strong pragmatic and utilitarian arguments can be given for its intersubjective validity. Thus, conventional validity is promoted for a code of conduct for discussants who want to resolve their disputes reasonably by way of a critical discussion. (shrink)

Chicago studies in the history of Judaism.

SummaryPhilosophic questions about the adequacy of our prevailing Western conceptions of rationality have emerged from the growing recognition that one cannot simply “add women” as objects of knowledge to the existing bodies of our social and natural knowledge. Recent research in psychology and in moral development theory suggests that our understandings of the rationality of human activity are distorted and obscured by systematically identifying as universally desireable, as Human goals, conceptions of the self, others, and the appropriate relationships between the (...) two which are distinctively masculine. The essay suggests some implications of these research findings for the ways philosophers think about “the problems of philosophy”, moral theory, the role of formality and abstractness, and the “rational reconstructions” of the history of science.RésuméDes questions philosophiques se sont posées, a propos de ľadéquation de nos conceptions occidentales courantes de la rationalité, du fait de la reconnaissance qu'on ne peut pas simplement ajouter les femmes comme objets de connaissance aux corpus existants de notre connais‐sance sociale et naturelle. Des recherches récentes en psychologie et en théorie du développement moral suggèrent que notre comprèhension de la rationalité de ľactivité humaine est déformee et obscurcie par une identification systématique, comme universellement désirables, comme buts de ľhumanité, des conceptions de soi, des autres et des relations entre les deux qui sont distincte‐ment masculines. Cet essai suggère quelques applications de ces resultats de recherche quant à la maniere dont les philosophes pensent les problèmes de la philosophies la morale, le rôle du formel et de ľabstrait et les reconstuctions rationnelles de ľhistoire de la science.ZusammenfassungPhilosophische Fragen ïber die Angemessenheit unserer vorherrschenden Auffassungen von Rationalität im Westen sind durch die wachsende Einsicht entstanden, dass man nicht einfach Frauen als Objekte dem bestehenden Korpus unserer Sozial‐ und Naturwissenschaften hinzufügen kann. Neuere Forschungen in Psychologie und Theorien der moralischen Entwicklung legen nahe, dass unser Verstandnis der Rationalität von menschlichen Handlungen dadurch verzerrl und verdunkelt wird, dass systematische Auffassungen vom Selbst, den andern und den unter ihnen angebrachten Beziehungen als allgemein wünschbare Ziele anerkannt werden, die spezi‐fisch männlich sind. Es werden einige Implikationen dieser Forschungen t'iir die Art, wie Philoso‐phen über die Probleme der Philosophie denken, aufgezeigt – u.a. in bezug auf die Theorie der Moral, die Rolle der Formalisierung und Abstraktion, und die rationalen Rekonstruktionen der Geschichte der Wissenschaft. (shrink)