Search results for 'Feminist ethics' (try it on Scholar)

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  1. Daryl Koehn (1998). Rethinking Feminist Ethics: Care, Trust and Empathy. Routledge.score: 240.0
    Rethinking Feminist Ethics bridges the gap between women theorists disenchanted with aspects of traditional theories that insist upon the need for some ethical principles. The book raises the question of whether the female conception of ethics based on care, trust and empathy can provide a realistic alternative to the male ethics based on duty and rule bound conception of ethics developed from Kant, Mill and Rawls. Koehn concludes that it cannot, showing how problems for respect (...)
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  2. Janet Donohoe (2010). The Vocation of Motherhood: Husserl and Feminist Ethics. [REVIEW] Continental Philosophy Review 43 (1):127-140.score: 240.0
    In this paper, I explore a confrontation between Husserl’s ethical position of vocation and its absolute ought with a feminist ethical position. I argue that Husserl’s ethics has a great deal to offer a feminist ethics by providing for the possibility of an ethics that is particular rather than universal, that recognizes the role of the social through tradition in establishing values and norms without conceding the ethical responsibility of the individual, and that acknowledges the (...)
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  3. Ina Praetorius (1998). Essays in Feminist Ethics. Peeters.score: 240.0
    Feminist research in ethics : an introduction -- Theology in fragmented time : reflections with the concept 'postmodernism' as a starting point -- On the material spirituality of housework and its political implications -- Neither trivial nor sentimental : de-trivialization as a method in women's studies -- Power that we have; power that we need -- Women's solidarity : a value with a future -- Androcentrism and where do we go from here? : perspectives for theological reflection on (...)
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  4. Christine James (1995). Feminist Ethics, Mothering, and Caring. Kinesis 22 (2):2-16.score: 240.0
    The relationship between feminist theory and traditionally feminine activities like mothering and caring is complex, especially because of the current diversity of feminist scholarship. There are many different kinds of feminist theory, and each approaches the issue of women's oppression from its own angle. The statement, "feminist ethics is about mothering and caring," can be critically evaluated by outlining specific feminist approaches to ethics and showing what role mothering and caring play in each (...)
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  5. James W. Walters (2003). Martin Buber & Feminist Ethics: The Priority of the Personal. Syracuse University Press.score: 234.0
    Most important, James W. Walters compares and contrasts Buber's and feminism's personalist ethics in light of two considerations: the lack of attention by ...
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  6. Donna Riley (2013). Hidden in Plain View: Feminists Doing Engineering Ethics, Engineers Doing Feminist Ethics. [REVIEW] Science and Engineering Ethics 19 (1):189-206.score: 234.0
    How has engineering ethics addressed gender concerns to date? How have the ideas of feminist philosophers and feminist ethicists made their way into engineering ethics? What might an explicitly feminist engineering ethics look like? This paper reviews some major themes in feminist ethics and then considers three areas in which these themes have been taken up in engineering ethics to date. First, Caroline Whitbeck’s work in engineering ethics integrates considerations from (...)
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  7. Virginia Held (ed.) (1995). Justice and Care: Essential Readings in Feminist Ethics. Westview Press.score: 222.0
    When feminist philosophers first turned their attention to traditional ethical theory, its almost exclusive emphasis upon justice, rights, abstract rationality, and individual autonomy came under special criticism. Women’s experiences seemed to suggest the need for a focus on care, empathetic relations, and the interdependence of persons.The most influential readings of what has become an extremely lively and fruitful debate are reproduced here along with important new contributions by Alison Jaggar and Sara Ruddick. As this volume testifies, there is no (...)
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  8. Vrinda Dalmiya (2009). The Metaphysics of Ethical Love: Comparing Practical Vedanta and Feminist Ethics. Sophia 48 (3):221-235.score: 222.0
    In this paper I compare two very different deployments of love in ethics. Swami Vivekananda's concept of ethical love ties into the project of constructing an alternative masculinity for a colonized people; while feminist care ethics uses love to escape the perceived masculinity of traditional ethical theory. Using Kenneth Goodpaster's distinction between ‘framework questions’ and ‘application questions,’ I try to show that love in Practical Vedanta addresses the former while feminist care ethics concerns itself with (...)
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  9. Samantha Brennan (2009). Feminist Ethics and Everyday Inequalities. Hypatia 24 (141):159.score: 216.0
    How should feminist philosophers regard the inequalities that structure the lives of women? Some of these inequalities are trivial and others are not; together they form a framework of unequal treatment that shapes women’s lives. This paper asks what priority we should give inequalities that affect women; it critically analyzes Claudia Card’s view that feminists ought to give evils priority. Sometimes ending gender-based inequalities is the best route to eliminating gender-based evil.
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  10. Erinn Gilson (2011). Responsive Becoming: Ethics Between Deleuze and Feminism. In Nathan Jun & Daniel W. Smith (eds.), Deleuze and Ethics. Edinburgh University Press.score: 216.0
    This chapter explores the possibility of an alliance between Deleuze’s philosophy and feminist philosophy with respect to ethics. I begin by specifying some of the general points of convergence between Deleuzian ethics and feminist ethics. In the second section, I turn away from feminist ethics in particular to consider feminist engagement with Deleuze’s (and Deleuze and Guattari’s) work; in this section of the paper, I describe the central criticisms of Deleuze offered by (...)
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  11. Silke Machold, Pervaiz K. Ahmed & Stuart S. Farquhar (2008). Corporate Governance and Ethics: A Feminist Perspective. [REVIEW] Journal of Business Ethics 81 (3):665 - 678.score: 216.0
    The mainstream literature on corporate governance is based on the premise of conflicts of interest in a competitive game played by variously defined stakeholders and thus builds explicitly and/or implicitly on masculinist ethical theories. This article argues that insights from feminist ethics, and in particular ethics of care, can provide a different, yet relevant, lens through which to study corporate governance. Based on feminist ethical theories, the article conceptualises a governance model that is different from the (...)
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  12. Margaret Urban Walker (2007). Moral Understandings: A Feminist Study in Ethics. Oxford University Press.score: 210.0
    This is a revised edition of Walker's well-known book in feminist ethics first published in 1997. Walker's book proposes a view of morality and an approach to ethical theory which uses the critical insights of feminism and race theory to rethink the epistemological and moral position of the ethical theorist, and how moral theory is inescapably shaped by culture and history. The main gist of her book is that morality is embodied in "practices of responsibility" that express our (...)
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  13. Barbara S. Andrew, Jean Clare Keller & Lisa H. Schwartzman (eds.) (2005). Feminist Interventions in Ethics and Politics: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.score: 210.0
     
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  14. James P. Sterba (ed.) (2000). Ethics: Classical Western Texts in Feminist and Multicultural Perspectives. Oxford University Press.score: 210.0
    Ethics: Classical Western Texts in Feminist and Multicultural Perspectives offers students a unique introduction to ethics by integrating the historical development of Western moral philosophy with both feminist and multicultural approaches. Engaging and accessible, it provides an introductory sampling of several of the classical works of the Western tradition in ethics and then situates these readings within feminist and multicultural perspectives so that they can be better understood and evaluated in our contemporary environment. While (...)
     
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  15. Margrit Shildrick (1997). Leaky Bodies and Boundaries: Feminism, Postmodernism and (Bio)Ethics. Routledge.score: 206.0
    Drawing on postmodernist analyses, Leaky Bodies and Boundaries presents a feminist investigation into the marginalization of women within western discourse that denies both female moral agency and bodylines. With reference to contemporary and historical issues in biomedicine, the book argues that the boundaries of both the subject and the body are no longer secure. The aim is both to valorize women and to suggest that "leakiness" may be the very ground for a postmodern feminist ethic. The contribution made (...)
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  16. James P. Sterba (2001). Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism. Oxford University Press.score: 204.0
    In this unique work, James P. Sterba argues that traditional ethics has yet to confront the three significant challenges posed by environmentalism, feminism, and multiculturalism. He maintains that while traditional ethics has been quite successful at dealing with the problems it faces, it has not addressed the possibility that its solutions to these problems are biased in favor of humans, men, and Western culture. In Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism, Sterba examines each of these (...)
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  17. Marie Carrière (2006). Feminism as a Radical Ethics? Questions for Feminist Researchers in the Humanities. Journal of Academic Ethics 4 (1-4):245-260.score: 204.0
    A feminist perspective on selfhood – bound to a perspective on otherness – is the main concern of this article. The resonance of this notion of selfhood both with ethical philosophy and with the language of humanism enables a deeper understanding of a feminist ethics as well as its internal tensions. The article considers the relationship of feminism and humanism as one of “paradoxical fluidity” rather than antithetical polarization, to explore the ways in which feminism’s alliance with (...)
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  18. Susan Frank Parsons (1996). Feminism and Christian Ethics. Cambridge University Press.score: 204.0
    Feminists are aware of the diversity of thinking within their own tradition, and of the different approaches to moral questions in which that is manifest. This book describes and analyses that diversity by distinguishing three distinct paradigms of moral reasoning to be found within feminism. Using the writings of feminists, the major strengths and weaknesses of each theory are considered, so that creative dialogue between them can be encouraged. Three common themes are drawn out - which are also on the (...)
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  19. Helen B. Holmes & Laura Purdy (eds.) (1992). Feminist Perspectives in Medical Ethics. Indiana University Press.score: 204.0
    The fields of medical ethics, bioethics, and women's studies have experienced unprecedented growth in the last forty years. Along with the rapid pace of development in medicine and biology, and changes in social expectations, moral quandaries about the body and social practices involving it have multiplied. Philosophers are uniquely situated to attempt to clarify and resolves these questions. Yet the subdiscipline of bioethics still in large part reflects mainstream scholars' lack of interest in gender as a category of analysis. (...)
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  20. Ewa Płonowska Ziarek (2001). An Ethics of Dissensus: Postmodernity, Feminism, and the Politics of Radical Democracy. Stanford University Press.score: 204.0
    What kind of challenge does sexual and racial difference pose for postmodern ethics? What is the relation between ethical obligation and feminist interpretations of embodiment, passion, and eros? How can we negotiate between ethical responsibility for the Other and democratic struggles against domination, injustice, and equality, on the one hand, and internal conflicts within the subject, on the other? We cannot address such questions, Ziarek argues, without putting into dialogue discourses that have hitherto been segregated: postmodern ethics, (...)
     
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  21. Susan Sherwin (1992). No Longer Patient: Feminist Ethics and Health Care. Temple University Press.score: 200.0
    Her careful building of positions, her unique approaches to analyzing problems, and her excellent insights make this an important work for feminists, those ...
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  22. Alison M. Jaggar (ed.) (1994). Living with Contradictions: Controversies in Feminist Social Ethics. Westview Press.score: 198.0
    Some people believe that feminist ethics is little more than a series of dogmatic positions on issues such as abortion rights, pornography, and affirmative action.This caricature was never true, but Alison Jaggar’s Living with Contradictions is the first book to demonstrate just how rich and complex feminist ethics has become. Beginning with the modest assumption that feminism demands an examination of moral issues with a commitment to ending women’s subordination, this anthology shows that one can no (...)
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  23. Kathryn Pyne Addelson (1991). Impure Thoughts: Essays on Philosophy, Feminism, & Ethics. Temple University Press.score: 198.0
     
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  24. Donald A. Landes (2014). Individuals and Technology: Gilbert Simondon, From Ontology to Ethics to Feminist Bioethics. Continental Philosophy Review 47 (2):153-176.score: 198.0
    Two key themes structure the work of French philosopher of science Gilbert Simondon: the processes of individuation and the nature of technical objects. Moreover, these two themes are also at the heart of contemporary debates within Ethics and Bioethics. Indeed, the question of the individual is a key concern in both Virtue Ethics and Feminist Ethics of Care, while the hyper-technical reality of the present stage of medical technology is a key reason for both the urgency (...)
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  25. Barbara Hilkert Andolsen, Christine E. Gudorf & Mary D. Pellauer (eds.) (1985/1987). Women's Consciousness, Women's Conscience: A Reader in Feminist Ethics. Harper & Row.score: 198.0
     
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  26. Debra A. Shogan (ed.) (1992). A Reader in Feminist Ethics. Canadian Scholars' Press.score: 198.0
     
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  27. Julie A. Nelson (2004). Clocks, Creation and Clarity: Insights on Ethics and Economics From a Feminist Perspective. [REVIEW] Ethical Theory and Moral Practice 7 (4):381 - 398.score: 194.0
    This essay discusses the origins, biases, and effects on contemporary discussions of economics and ethics of the unexamined use of the metaphor an economy is a machine. Both neoliberal economics and many critiques of capitalist systems take this metaphor as their starting point. The belief that economies run according to universal laws of motion, however, is shown to be based on a variety of rationalist thinking that – while widely held – is inadequate for explaining lived human experience. (...) scholarship in the philosophy of science and economics has brought to light some of the biases that have supported the mechanistic worldview. Possible alternatives to the an economy is a machine include an economy is a creative process and an economy is an organism. Such metaphors are intellectually defensible as guides to scientific inquiry and provide a richer ground for moral imagination. (shrink)
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  28. Susan F. Parsons (2001). Conceiving of God: Theological Arguments and Motives in Feminist Ethics. [REVIEW] Ethical Theory and Moral Practice 4 (4):365-382.score: 194.0
    This paper offers a critical investigation of the theological assumptions that lie within three forms of modern feminist ethics, with a view to challenging feminist ethics to enter the new theological possibilities opened up in postmodernity for the conceiving of god. The first part of the paper considers the conceiving of god in modern feminisms, in which theology becomes ethics. The consequences of this development are considered. The second part of the paper investigates the turn (...)
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  29. Craig P. Dunn (1996). Feminist Ethics as Moral Grounding for Stakeholder Theory. Business Ethics Quarterly 6 (2):133-147.score: 186.0
    Stakeholder theory, as a method of management based on morals and behavior, must be grounded by a theory of ethics. However, traditional ethics of justice and rights cannot completely ground the theory. Following and expanding on the work of Wicks, Gilbert, and Freeman (1994), we believe that feminist ethics, invoking principles of caring, provides the missing element that allows moral theory to ground the stakeholder approach to management. Examples are given to support the suggested general principle (...)
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  30. Alessandra Gillis (2012). Lonergan's Ethics and Feminist Ethics: Exploring the Meaning of Care. Journal of Macrodynamic Analysis 7.score: 186.0
    Over the past thirty-odd years, the feminist contribution of the ethic of care has changed the way in which scholars and ‘lay people’ think about and approach ethical practices in our contemporary society. These changes are important in two significant ways. First, the contribution of feminist work to the body of ethics as a whole is a valuable addition. Second, by drawing attention to the concrete context of moral decision-making, particularly the notion of care, feminist scholars (...)
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  31. Fiona Robinson (2011). The Ethics of Care: A Feminist Approach to Human Security. Temple University Press.score: 186.0
    Introduction -- The ethics of care and global politics -- Rethinking human security -- 'Women's work' : the global care and sex economies -- Humanitarian intervention and global security governance -- Peacebuilding and paternalism : reading care through postcolonialism -- Health and human security : gender, care and HIV/AIDS -- Gender, care, and the ethics of environmental security -- Conclusion. Security through care.
     
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  32. Helen Fielding, Hiltmann Gabrielle, Olkowski Dorothea & Reichold Anne (eds.) (2007). The Other: Feminist Reflections in Ethics. Palgrave Macmillan.score: 182.0
    The western philosophical tradition, with its focus on universal concepts and a presumed neuter, but ultimately male subject, has only relatively recently become open to the question of alterity, in particular the alterity of woman as the other of man. The essays of this volume reflect in particular on the ethical implications of taking the feminine other into account. This necessitates a rethinking of the implicit structures of Western philosophy which continue to exclude women as subjects who contribute to the (...)
     
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  33. Marilyn Friedman (1995). Multicultural Education and Feminist Ethics. Hypatia 10 (2):56 - 68.score: 180.0
    Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.
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  34. Janet Borgerson (2007). On the Harmony of Feminist Ethics and Business Ethics. Business and Society Review 112 (4):477-509.score: 180.0
    If business requires ethical solutions that are viable in the liminal landscape between concepts and corporate office, then business ethics and corporate social responsibility should offer tools that can survive the trek, that flourish in this well-traveled, but often unarticulated, environment. Indeed, feminist ethics produces, accesses, and engages such tools. However, work in BE and CSR consistently conflates feminist ethics and feminine ethics and care ethics. I offer clarification and invoke the analytic power (...)
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  35. Samantha Brennan (1999). Reconciling Feminist Politics and Feminist Ethics on the Issue of Rights. Journal of Social Philosophy 30 (2):260–275.score: 180.0
    Should feminist ethical theories include rights as a component? There is a tension between feminist politics and the endorsement of the language of “women’s rights,” and feminist ethics and its critique of rights.1 In this paper I begin the project of reconciling moral theories that include rights as a component with feminist criticisms of rights. There are two parts to this project. First, I must respond to the criticisms feminists have made against rights theories in (...)
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  36. Samantha Brennan (1999). Recent Work in Feminist Ethics. Ethics 109 (4):858-893.score: 180.0
    This article surveys recent feminist contributions to moral philosophy with an emphasis on those works which engage with debates within mainstream ethics. The article begins by examining a tension said to arise from the two criteria a theory must meet if it is to count as feminist moral theory: the women's experience requirement and the feminist conclusion requirement. Subsequent sections deal with feminist relational theories of rights, feminist work on responsibility and feminist contractarian (...)
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  37. Nathan Nobis (2005). Feminist Ethics Without Feminist Ethical Theory (Or, More Generally, “Φ Ethics Without Φ Ethical Theory”). Journal of Philosophical Research 30 (Supplement):213-225.score: 180.0
    There are at least two models of what it is to be a feminist ethicist or moral philosopher. One model requires that one accept a distinctively feminist ethical theory. I will argue against this model by arguing that since the concept of a feminist ethical theory is highly unclear, any claim that ethicists who are feminist need one is also unclear and inadequately defended. I will advocate what I call a "minimal model" of feminist (...), arguing that it is philosophically and practically sufficient to meet feminist goals. (shrink)
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  38. Alison M. Jaggar (2000). Ethics Naturalized: Feminism's Contribution to Moral Epistemology. Metaphilosophy 31 (5):452-468.score: 180.0
  39. Greta Claire Gaard (2001). Tools for a Cross-Cultural Feminist Ethics: Exploring Ethical Contexts and Contents in the Makah Whale Hunt. Hypatia 16 (1):1-26.score: 180.0
    : Antiracist white feminists and ecofeminists have the tools but lack the strategies for responding to issues of social and environmental justice cross-culturally, particularly in matters as complex as the Makah whale hunt. Distinguishing between ethical contexts and contents, I draw on feminist critiques of cultural essentialism, ecofeminist critiques of hunting and food consumption, and socialist feminist analyses of colonialism to develop antiracist feminist and ecofeminist strategies for cross-cultural communication and cross-cultural feminist ethics.
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  40. Chenyang Li (1994). The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study. Hypatia 9 (1):70 - 89.score: 180.0
    This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.
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  41. Elizabeth M. Bucar, Grace Y. Kao & Irene Oh (2010). Sexing Comparative Ethics: Bringing Forth Feminist and Gendered Perspectives. Journal of Religious Ethics 38 (4):654-659.score: 180.0
    This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique.
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  42. Lisa Tessman (ed.) (2009). Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer.score: 180.0
    Characterizing feminist ethics and social and political philosophy as marked by a tendency to be non-idealizing serves to thematize the volume, while still ...
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  43. Barbara Hilkert Andolsen (1981). Agape in Feminist Ethics. Journal of Religious Ethics 9 (1):69 - 83.score: 180.0
    The role of agape in Christian ethics has been a major concern for twentieth century ethicists. In America, the dominant ethical position has stressed other-regard--often pressed to the point of significant personal sacrifice--as the content of agape. Feminist ethicists are now criticizing an exclusive emphasis on other-regard. They are stressing the need for a healthy self-regard and hence they are exploring mutuality as the most appropriate image of Christian love.
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  44. Dawne McCance (1996). L'écriture Limite: Kristeva's Postmodern Feminist Ethics. Hypatia 11 (2):141 - 160.score: 180.0
    In this essay, I trace the development of Julia Kristeva's theory and practice of "the subject in process/on trial" from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this "subject in process/on trial" as contributing to a postmodern feminist ethics.
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  45. Margaret Urban Walker (2002). Feminist Ethics and Human Conditions. Tijdschrift Voor Filosofie 64 (3):433 - 450.score: 180.0
    This essay argues that feminist ethics offers a model of moral philosophy that is enriched by empirical information and critical thought about actual social and moral forms of life and their distributions of authority, privilege and power. Feminist ethics is committed to revealing the ways that these social realities affect both moral philosophy and ethical thinking. Through analysis of a series of diverse examples of claims in contemporary moral philosophy, I illustrate the pitfalls of failing to (...)
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  46. J. Ralph Lindgren (1990). Beyond Revolt: A Horizon for Feminist Ethics. Hypatia 5 (1):145 - 150.score: 180.0
    The suggestion here is that casting the project of feminist ethics in confrontational language, rooted in a rebellion picture of moral epistemology, impedes the further development of that very project. Four commonplace examples are offered to make this suggestion plausible. I urge instead a pluralistic approach to styles of moral thinking and propose that the project of feminist ethics would be better served by casting it in the language of reconciliation.
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  47. Margaret Urban Walker (1990). Further Notes on Feminist Ethics and Pluralism: A Reply to Lindgren. Hypatia 5 (1):151 - 155.score: 180.0
    In a comment on my paper, "Moral Understandings: Alternative Epistemology for a Feminist Ethics" (1989) Ralph Lindgren questions the wisdom of confrontational rhetoric in my paper and much feminist moral philosophy, and the consistency of this stance with pluralism about ethics. I defend both the rebellious rhetoric and the inclusivity of my own approach, but suggest that pluralism in moral philosophy is harder to define than Lindgren's comments suggest.
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  48. Sólveig Anna Bóasdóttir (1998). Violence, Power, and Justice: A Feminist Contribution to Christian Sexual Ethics. Academia Upsaliensis.score: 180.0
  49. H. Stanton (2004). A Certain Creative Recklessness: Ronald Preston and Christian Feminist Ethics. Studies in Christian Ethics 17 (2):140-147.score: 180.0
    Ronald Preston wrote little of feminism, and feminism appears to have ignored Preston. There is much, however, in Preston's work which feminists would have found sympathetic, as well as some areas for acute disagreement. This article discusses what Preston did write about feminism, and goes on to examine areas of common approach: the hermeneutic of suspicion, social ethics, and a priori commitments. It also, briefly, discusses areas of disagreement: common consensus, universalism, and eschatological realism. It ends with the question (...)
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  50. Elisabeth J. Porter (1999). Feminist Perspectives on Ethics. Longman.score: 180.0
     
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