: This project draws on scholarship of feminist and womanist scholars, and on results of interviews with scientists currently involved in molecular genetics. With reference to Margaret Urban Walker's "practices of moral responsibility," the social practices of molecular geneticists are explored, and strategies identified through which scientists negotiate their moral responsibilities. The implications of this work for scientists and for feminists are discussed.

This project draws on scholarship of feminist and womanist scholars, and on results of interviews with scientists currently involved in molecular genetics. With reference to Margaret Urban Walker's “practices of moral responsibility,” the social practices of molecular geneticists are exphred, and strategies identified through which scientists negotiate their moral responsibilities. The implications of this work for scientists and for feminists are discussed.

Pragmatist philosopher John Dewey famously stated that man is a creature of habit, and not of reason or instinct. In this paper, I will assess Dewey’s explication of the habituated self and the potential it holds for radical transformative processes. In particular, I will examine the process of coming to feminist consciousness, and will show that a feminist-pragmatist reading of change can accommodate a view of the self as responsible agent. Following the elucidation of the changing self, I will appraise (...) key pragmatist concepts of inquiry, such as doubt and self-reflexivity, with regard to their treatment of deep-seated internalisations of oppressive norms and the initiation of change. Ultimately, I will argue that a feminist-pragmatist understanding of transformation is conducive not only to the project of personal transformation, but also to social and political change more generally. (shrink)

Beauvoir’s existentialist ethics relates to and informs eminently contemporary accounts of feminist ethics in the Western continental feminist canon. To date only a few scholars have emphasized this connection. In this work, I show the centrality of Beauvoirian philosophy to contemporary philosophical discussions by elucidating the influence of Beauvoir’s existentialist ethics on Judith Butler’s feminist philosophy. While I acknowledge other possible influences, especially by French philosophers, on Butler’s work, I find it important to emphasize Beauvoir’s contributions as they have not (...) received the attention they deserve. My paper shows how Beauvoir’s account of agency as an ambiguous becoming reverberates in Butler’s theory of gender performativity developed in her early writings. I consider Butler’s theory of gender performativity to have existentialist roots based on the existentialist perception of the subject as a becoming that never coincides with itself. I also discuss how Butler takes on some basic ethical questions which Beauvoir already accentuates in her writings. I focus on three main points of intersection between the two philosophers, which are vulnerability and interconnectedness, violence and inevitability of ethical failure, and finally the ambiguity and opaqueness that come with situated ethics. (shrink)

Contemporary Western feminism and transpersonalism are kaleidoscopic, consisting of interlocking influences, yet the fields have developed in parallel rather than in tandem. Both schools of praxis developed during the climate of activism and social experimentation of the 1960s in the United States, and both share a non-pathological view of the human experience. This discussion suggests loci of synthesized theoretical constructs between the two disciplines as well as distinct concepts and practices in both disciplines that may serve the other. Ways in (...) which a feminist-transpersonal perspective may catalyze social change on personal, regional, and global levels are proposed. (shrink)

Northern researchers and service providers espousing modernist theories of development in order to understand and aid countries and peoples of the South ignore their own non-universal starting points of knowledge and their own vested interests. Universal ethics are rejected in favor of situated ethics, while a modified empowerment development model for aiding women in the South based on poststructuralism requires building a bridge identity politics to promote participatory democracy and challenge Northern power knowledges.