Written over a span of more than two decades, the essays by Iris Marion Young collected in this volume describe diverse aspects of women's lived body experience in modern Western societies. Drawing on the ideas of several twentieth century continental philosophers--including Simone de Beauvoir, Martin Heidegger, Luce Irigaray, Julia Kristeva, and Maurice Merleau-Ponty--Young constructs rigorous analytic categories for interpreting embodied subjectivity.

This chapter contains sections titled: The Structural Inequality Approach Societal Culture Approach Who's Who in the Politics of Difference? The Meaning of Culture Worries about the Ascendancy of the Societal Culture Model Notes.

The paper discusses Iris Marion Young's idea of asymmetric reciprocity that rethinks typical understandings of gift giving. Iris Marion Young's proposals for asymmetric ethical relationships have important implications for democratic contexts that seek to take differences seriously. Imagining oneself in the place of the other or expecting from the other what one expects from oneself levels out differences between people and hinders possibilities of interaction. The conditions of asymmetry and reciprocity of Iris Marion Young's (...) communicative ethics, as well as that of the unexpected as understood within situations of gift giving, bring about new readings of learning and teaching situations. The paper discusses issues of power and knowledge that have important ethical implications for how the relationships between the teacher and student could be imagined and how the teacher and student imagine themselves. Following Derridean underpinnings to Young's notion of asymmetric reciprocity the paper questions pedagogic attempts that seek to minimize the asymmetric positions of the teacher and the student and challenges educational practices based on the reproduction of knowledge and reproduction of persons. The paper follows Young's arguments against Derrida's reading of asymmetry as being one sided. It argues that such a reading does away with the idea of teaching and learning altogether as teaching necessarily involves acts of responding. It continues to argue that Young's conceptualizations of gift giving as reciprocal and asymmetrical open up alternative understandings of the pedagogic relationships between teachers and students. (shrink)

Iris Marion Young took a strong stance against humanitarian intervention and other so-called legitimate instances of what she calls ‘official violence’. Nevertheless, she was also aware that there may be some situations for which military humanitarian intervention should at least be considered. Young was concerned that some states will use their obligation to defend against human rights violations as a mechanism in securing or maintaining global dominance. In addition, she recognized that what counts as a violation of human (...) rights is not uncontroversial; human rights norms and conventions are interpreted, negotiated, and otherwise contested. In this article, I build on Young’s arguments for a social connection model of responsibility by applying it to a situation where a forceful response to violence might be justified. I juxtapose Young’s position with the emerging international standard called ‘the responsibility to protect’ in order to suggest an account of intervention for global governance relations. (shrink)

The work of Iris Marion Young (1949–2006) comprises major contributions in the areas of feminist phenomenology, international justice, political theory, and ethical responses to differences. Many of Young's articles, such as ‘Throwing like a Girl’, ‘Pregnant Embodiment’, ‘Women Recovering our Clothes’, ‘Gender as Seriality’, and ‘House and home’, in addition to her books Justice and the Politics of Difference (1990) and Inclusion and Democracy (2000) are particularly significant. My paper shows how Young's earlier essays in feminist phenomenology concerning (...) the lived body can be linked to her later political thought, despite her own separation of these two strands in her work. Furthermore, I explore her legacy by examining how feminists have challenged her self-criticisms and have also developed Young's ideas in these fields, including her work on oppression and responsibility. (shrink)

ABSTRACTThe Introduction presents the special issue of Critical Horizons which purpose is to do justice to Young’s conception of political responsibility by gathering essays that present, analyse and comment on it, demonstrating its value for contemporary political philosophy. Several aspects differentiate Young’s view from what could be called a classic conception of responsibility. This special issue gathers four articles that show Young’s innovative conception of responsibility. The first clarifies the logic of Young’s social connection model; the second extends its theoretical (...) framework; the third elaborates on its intuitions; the fourth applies it to a specific context in a way that reveals its interest. (shrink)

This article focuses on how the work of Iris Marion Young (1949-2006) has contributed to legal and political theory. Her ground-breaking book Justice and the Politics of Difference and her later work Inclusion and Democracy, as well as numerous articles, have been very influential. These texts involve the articulation of the numerous structural ways in which oppressed groups can be treated unjustly and the kind of legal, political, and social structures that need to be put in place to (...) overcome these injustices. The axes of injustice include gender, race and ethnicity, disability, age, and sexual orientation. The article will consider her contribution to thought concerning achieving justice and overcoming oppression and domination, especially in relation to marriage, citizenship, democracy and international relations. Let me begin with her best-known work on justice and oppression. (shrink)

In this brief comment I will explain the usefulness of Iris Young’s conception of political responsibility and then point out how it exemplifies the contributions of Young’s exceptional body of work.

This paper will focus on Young's theories of heterogeneity, as they have developed from the essays in Throwing Like a Girl to those in Inclusion and Democracy . Reading her theories of heterogeneity together with recent developments in political theory which seek to reclaim the agonistic and frictional aspects of polity and political democracy, the paper will argue that attempts to promote ‘citizenship education’ are less pressing than attempts to develop and promote political education.

This paper will focus on Young's theories of heterogeneity, as they have developed from the essays in Throwing Like a Girl (1990) to those in Inclusion and Democracy (2000). Reading her theories of heterogeneity together with recent developments in political theory which seek to reclaim the agonistic and frictional aspects of polity and political democracy, the paper will argue that attempts to promote ‘citizenship education’ are less pressing than attempts to develop and promote political education.

https://revistes.uab.cat/enrahonar/article/view/v51-ferguson.

In diesem Beitrag sollen Iris Marion Youngs gerechtigkeitstheoretische Überlegungen zu Unterdrückungsformen und Mechanismen ihrer Stabilisierung zur Analyse der Situation der Pflege in Deutschland und der politischen Diskurse darüber fruchtbar gemacht werden. Ausgehend von Youngs These, dass das bloße Postulat formal gleichberechtigter Teilhabe unterschiedlicher Gruppen an politischen Meinungsbildungs- und Entscheidungsprozessen nicht automatisch auch zu deren gleichberechtigter und wirksamer Interessensvertretung führt, werden resultierende gesellschaftliche Ungerechtigkeiten, von denen Pflegende und die Pflege betroffen sind, den „Fünf Formen der Unterdrückung“ ihrer gleichnamigen Theorie (...) zugeordnet. Diese Unterdrückungsformen werden erläutert und auf die aktuelle Situation der Pflege hin interpretiert. Im Fazit wird der Bezug zum Thema gerechter Partizipation und damit ihre Bedeutung für die aktuellen pflegepolitischen Diskurse in sozial- und gerechtigkeitstheoretischer Perspektive betont. Die Analysen Youngs können zum Verständnis politischer Prozesse und zu deren bewussten Mitgestaltung durch Pflegende beitragen. Konsequenzen ergeben sich insbesondere für die Pflegepädagogik, da auf dieser Basis ein kritisches pflegepolitisches und professionelles Selbstverständnis gefördert werden kann. (shrink)

Iris Marion Young is Professor of Political Science at the University of Chicago.She is affiliated with the Gender Studies Center and the Human Rights Program.Her research interests are in contemporary political theory, feminist social theory and normative analysis of public policy.Her books include Justice and the Politics of Difference , Throwing Like a Girl and Other Essays in Feminist Philosophy and Social Theory , Intersecting Voices: dilemmas of gender, political philosophy, and policy and Inclusion and Democracy .Her writings (...) have been translated into several languages, including German, Italian, Spanish and Swedish.She has lectured widely in North American, Europe, Australia and South Africa.Professor Young's teaching interests range broadly, including contemporary theories of justice, democracy and difference; feminist political theory; continental political theory including Foucault and Habermas; ethics and international affairs; gender, race and public policy.Professor Young holds a PhD in philosophy from the Pennsylvania State University, 1974.Before coming to the University of Chicago she taught political theory for nine years in the Graduate School of Public and International Affairs at the University of Pittsburgh and before then taught philosophy at several institutions, including the Worchester Polytechnic Institute and Miami University.During the summer term of 1995, Professor Young was a Visiting Professor of Philosophy at the Johann Wolfgang Goethe University in Frankfurt Germany.Dr Young has held a visiting Fellowship at several universities around the world including Princeton University, the Institute for Human Science in Vienna, Australian National University and the Human Sciences Research Council of South Africa.Her work continues to receive world wide acknowledgement and recognition. (shrink)

: This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and (...) resistance. (shrink)

This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.

This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.

Originally, the idea of interviewing Iris Marion Young in Barcelona came about after she accepted an invitation to give a public lecture at the Law School of Pompeu Fabra University in May 2002. I had first met Iris back in 1999, at a conference in Bristol, England, and I was impressed deeply by her personality and ideas. We kept in touch since then and exchanged papers and ideas. She was very keen to come to Spain (it seems (...) that her mother had lived some years in Mallorca) and she finally travelled to Barcelona with her husband and daughter in spring 2002. The lecture, which she entitled "Women, War, and Peace," was meant to be the closing session of a course on Gender and the Law, and was also part of a series of seminars annually organized by the legal philosophy department (the Albert Calsamiglia Seminar). Her work was quite well-known among several Catalan philosophers and political scientists and professor Angel Castiñeira-who, at the time, was the director of Idees (Ideas), a Catalan journal published by the Centre d'Estudis de Temes Contemporanis (Center for the Study of Contemporary Issues)-suggested that she could give a second lecture, which they would publish together with an interview I could prepare. She accepted both proposals, and I started to think of a questionnaire for the interview while I was at Queen's University in Canada earlier that year. Idil Boran, a philosopher and good friend who did her doctorate at Queen's, offered to help me with this endeavour, since she also admired Iris as both a scholar and a person. Together we prepared the questions and sent them to her once she was back in Chicago, as there was not time to conduct the interview in person while she was in Barcelona. In fall 2002, she sent some answers to our questions, but the document was unfortunately incomplete. She was busy at the time, so we didn't want to pressure her to finish the interview. Eventually, the editors of Idees decided to publish the manifest about the war in Iraq subscribed by a large number of American Intellectuals together with fragments of Iris's (antiwar) lectures and an article that she wrote together with Daniel Archibugi, "Envisioning a Global Rule of Law." The interview was thus left unpublished. Both Idil and I thought it would be worthwhile to publish it somewhere else, but, for one reason or another, Iris didn't have the time to complete it and we kept postponing the project. At some point, she said that the questions she left unanswered were too complex or challenging to give a short or quick answer, and that she would need to reflect on them to provide detailed responses. Later, we learned she was ill and we didn't feel it was right to insist on those questions being answered. The issue came up again when she accepted to participate as a keynote speaker at the World Congress of Legal Philosophy held in Granada in June 2005. She then said she would come first to Barcelona (where she and Nancy Fraser had been invited to a workshop by the Catalan Women Institute) and suggested we could sit in a cafe and talk about the issues left out in those unanswered questions. Unfortunately, she had to cancel this trip because of her medical treatment, and I did not have the privilege of sharing time with her again. The following series of questions and responses are the product of this rather extended interview process. (shrink)

This paper seeks to describe and evaluate the work of the late Iris Marion Young as a critical reference point for values and ethics in the social professions. Her credentials are both experiential and theoretical, having studied analytical then postmodern and phenomenological thought, publishing a series of influential books on political and ethical concepts from a critical feminist position. Her theory and practice were closely related: she actively campaigned for feminist and related social causes for many years. The (...) aim is to provide a broad review of her work, with special reference to aspects particularly relevant to the social professions, and some discussion of implications for practice. It is not the intention to set out a systematic framework of concepts but to suggest the fruitfulness of some of her ideas, particularly those relevant to social professionals, and encourage the reader to go back to the original work. (shrink)

The call to struggle for social justice mobilizes progressive institutions, movements, and traditions that share nothing else. Progressives lacking any other ideological, religious, political, or cultural basis of commonality join together to make gains toward social justice, sometimes registering the historic limitations of this term by renaming it "eco-justice" or eco-social justice. The idea of social justice arose in the socialist and labor union movements of the mid-nineteenth century and was appropriated in Catholic and Protestant social teaching. Essentially it was (...) shorthand for the new meaning of distributive justice that emerged in response to the exploitation and severe inequality of the capitalist... (shrink)