David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Journal of Moral Philosophy 1 (2):135-153 (2004)
This article revisits the ethical and political questions raised by feminist debates over essentialism, the belief that there are properties essential to women and which all women share. Feminists widespread rejection of essentialism has threatened to undermine feminist politics. Re-evaluating two responses to this problemstrategic essentialism and Iris Marion Youngs idea that women are an internally diverse seriesI argue that both unsatisfactorily retain essentialism as a descriptive claim about the social reality of womens lives. I argue instead that women have a genealogy: women always acquire femininity by appropriating and reworking existing cultural interpretations of femininity, so that all women become situated within a history of overlapping chains of interpretation. Because all women are located within this complex history, they are identifiable as belonging to a determinate social group, despite sharing no common understanding or experience of femininity. The idea that women have a genealogy thus reconciles anti-essentialism with feminist politics.
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Citations of this work BETA
Mari Mikkola (2009). Gender Concepts and Intuitions. Canadian Journal of Philosophy 39 (4):pp. 559-583.
Mikael Stenmark (2012). Is There a Human Nature? Zygon 47 (4):890-902.
Gillian Howie (2006). Real Essences and Natural Kinds in Feminist Theory: A Revisionist Account. Contemporary Political Theory 5 (3):238.
Cathryn Bailey (2009). Embracing the Icon: The Feminist Potential of the Trans Bodhisattva, Kuan Yin. Hypatia 24 (3):178 - 196.
Gillian Howie (2006). Real Essences and Natural Kinds in Feminist Theory: A Revisionist Account. Contemporary Political Theory 5 (3):238-258.
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