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Profile: Marilyn Friedman (Washington University in St. Louis)
  1. Eva Feder Kittay, Carol Gilligan, Annette C. Baier, Michael Stocker, Christina H. Sommers, Kathryn Pyne Addelson, Virginia Held, Thomas E. Hill Jr, Seyla Benhabib, George Sher, Marilyn Friedman, Jonathan Adler, Sara Ruddick, Mary Fainsod, David D. Laitin, Lizbeth Hasse & Sandra Harding (1989). Women and Moral Theory. Rowman & Littlefield Publishers.
    To find more information about Rowman and Littlefield titles, please visit www.rowmanlittlefield.com.
     
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  2.  57
    Marilyn Friedman (2003). Autonomy, Gender, Politics. Oxford University Press.
    Women have historically been prevented from living autonomously by systematic injustice, subordination, and oppression. The lingering effects of these practices have prompted many feminists to view autonomy with suspicion. Here, Marilyn Friedman defends the ideal of feminist autonomy. In her eyes, behavior is autonomous if it accords with the wants, cares, values, or commitments that the actor has reaffirmed and is able to sustain in the face of opposition. By her account, autonomy is socially grounded yet also individualizing and sometimes (...)
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  3.  47
    Marilyn Friedman (1993). What Are Friends For?: Feminist Perspectives on Personal Relationships and Moral Theory. Cornell University Press.
  4. Marilyn Friedman (1995). Multicultural Education and Feminist Ethics. Hypatia 10 (2):56 - 68.
    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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  5. Marilyn Friedman (1989). Feminism and Modern Friendship: Dislocating the Community. Ethics 99 (2):275-290.
  6. Marilyn A. Friedman (1986). Autonomy and the Split-Level Self. Southern Journal of Philosophy 24 (1):19-35.
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  7. Marilyn Friedman (1997). Autonomy and Social Relationships: Rethinking the Feminist Critique. In Diana T. Meyers (ed.), Feminists Rethink the Self. Westview Press 40--61.
     
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  8.  71
    Marilyn Friedman (1991). The Practice of Partiality. Ethics 101 (4):818-835.
    This essay counteracts that trend [regarding the debate about whether partiality can be justified, those supporting impartiality have generally been on the offensive arguing that morality calls for impartiality] by taking a closer look at the moral complexity of our social practices of partiality. My adoption of this approach does not represent an endorsement of current notions of impartiality. The ideal of impartiality, in my view, should be substantially reformulated. However, that the concept of partiality is transparently defensible. In this (...)
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  9.  41
    Marilyn Friedman (2013). How to Blame People Responsibly. Journal of Value Inquiry 47 (3):271-284.
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  10. Lawrence Blum, Claudia Card, Marilyn Friedman, Carol C. Gould, Mark S. Halfon, Virginia Held, Eva Feder Kittay, Leo Kittay, John W. Lango, Patricia S. Mann, Larry May, Diana T. Meyers, Kai Nielsen, Nel Noddings, Sara Ruddick, Michael Slote & Sue Weinberg (1998). Norms and Values: Essays on the Work of Virginia Held. Rowman & Littlefield Publishers.
    Virginia Held, best known for her landmark book Rights and Goods, has made an indelible mark on the fields of ethics, feminist philosophy, and social and political thought. Her impact on a generation of feminist thinkers is unrivaled and she has been at the forfront of discussions about the way in which an ethic of care can affect social and political matters. These new essays by leading contemporary philosophers range over all of these areas. While each stands alone, the essays (...)
     
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  11.  7
    Marilyn Friedman (2013). Women in Philosophy. In Katrina Hutchison & Fiona Jenkins (eds.), Women in Philosophy: What Needs to Change? OUP Usa 21.
  12.  18
    Marilyn Friedman (2008). Pettit's Civic Republicanism and Male Domination. In Cécile Laborde & John W. Maynor (eds.), Republicanism and Political Theory. Blackwell
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  13. Marilyn Friedman (2000). Autonomy, Social Disruption and Women. In Catriona Mackenzie & Natalie Stoljar (eds.), Relational Autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self. OUP Usa
     
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  14.  92
    Marilyn Friedman (2008). Care Ethics and Moral Theory: Review Essay of Virginia Held, the Ethics of Care. [REVIEW] Philosophy and Phenomenological Research 77 (2):539-555.
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  15.  98
    Marilyn Friedman (1998). Romantic Love and Personal Autonomy. Midwest Studies in Philosophy 22 (1):162-181.
  16.  82
    Marilyn Friedman (1996). The Unholy Alliance of Sex and Gender. Metaphilosophy 27 (1-2):78-91.
  17.  8
    Marilyn Friedman (2000). Feminism in Ethics: Conceptions of Autonomy. In Miranda Fricker & Jennifer Hornsby (eds.), Cambridge Companion to Feminism in Philosophy. Cambridge University Press 205--24.
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  18. Marilyn Friedman (1991). Reclaiming the Sex/Gender Distinction. Noûs 25 (2):200-201.
  19. Samantha Brennan, Claudia Card, Bernard Dauenhauer, Marilyn A. Friedman, Dale Jamieson, Richard Arneson, Clark Wolf, Robert Nagle, James Nickel, Christoph Fehige & Norman Daniels (2000). The Idea of a Political Liberalism: Essays on Rawls. Rowman & Littlefield Publishers.
    In this unique volume, some of today's most eminent political philosophers examine the thought of John Rawls, focusing in particular on his most recent work. These original essays explore diverse issues, including the problem of pluralism, the relationship between constitutive commitment and liberal institutions, just treatment of dissident minorities, the constitutional implications of liberalism, international relations, and the structure of international law. The first comprehensive study of Rawls's recent work, The Idea of Political Liberalism will be indispensable for political philosophers (...)
     
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  20.  61
    Marilyn Friedman (1989). The Impracticality of Impartiality. Journal of Philosophy 86 (11):645-656.
  21.  60
    Marilyn Friedman (1989). Friendship and Moral Growth. Journal of Value Inquiry 23 (1):3-13.
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  22. Marilyn Friedman (2004). Diversity, Trust, and Moral Understanding. In Cheshire Calhoun (ed.), Setting the Moral Compass: Essays by Women Philosophers. Oxford University Press 217--32.
     
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  23.  65
    Marilyn Friedman (1990). "They Lived Happily Ever After": Sommers on Women and Marriage. Journal of Social Philosophy 21 (2-3):57-58.
  24.  35
    Marilyn A. Friedman & Larry May (1985). Harming Women as a Group. Social Theory and Practice 11 (2):207-234.
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  25. Marilyn Friedman (1987). Beyond Caring: The De-Moralization of Gender. Canadian Journal of Philosophy, Supplementary Volume 13:87.
     
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  26.  41
    Marilyn A. Friedman (1985). Moral Integrity and the Deferential Wife. Philosophical Studies 47 (1):141 - 150.
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  27. Marilyn Friedman (2002). Autonomy, Gender, Politics. Oxford University Press Usa.
    Women have historically been prevented from living autonomously by systematic injustice, subordination, and oppression. The lingering effects of these practices have prompted many feminists to view autonomy with suspicion. Here, Marilyn Friedman defends the ideal of feminist autonomy. In her eyes, behavior is autonomous if it accords with the wants, cares, values, or commitments that the actor has reaffirmed and is able to sustain in the face of opposition. By her account, autonomy is socially grounded yet also individualizing and sometimes (...)
     
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  28. Larry May, Marilyn Friedman & Andy Clark (1996). Mind and Morals Essays on Cognitive Science and Ethics. Monograph Collection (Matt - Pseudo).
  29.  18
    Marilyn Friedman (2009). Feminist Virtue Ethics, Happiness, and Moral Luck. Hypatia 24 (1):29 - 40.
    Can men who dominate women nevertheless be happy or lead flourishing lives? Building on Claudia Card's exploration of moral luck, this paper considers the belief that male dominators cannot be happy. The discussion ranges over both virtue theory and empirical research into the "belief in a just world." I conclude that there are reasons to avoid believing that male dominators cannot be happy or flourish, and that feminism does not need that belief.
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  30.  37
    Marilyn Friedman (1996). Women's Autonomy and Feminist Aspirations. Journal of Philosophical Research 21:331-340.
    Autonomy has risen in esteem, then fallen, only to rise again in recent theorizing about women in society and culture. In this paper, I further bolster the renewed feminist interest in autonomy. I characterize feminist social aspirations in terms of three very abstract goals and then argue that women’s individual autonomy promotes at least two of them in crucial ways. Women’s autonomy will improve the quality of the close personal relationships that pervade women’s traditional moral concems (the first goal) and (...)
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  31.  3
    Marilyn Friedman (2001). Nancy J. Hirschmann on the Social Construction of Women's Freedom. Hypatia 21 (4):182-191.
  32.  46
    Marilyn Friedman (2008). Virtues and Oppression: A Complicated Relationship. Hypatia 23 (3):pp. 189-196.
    This paper raises some minor questions about Lisa Tessman’s book, Burdened Virtues. Friedman’s questions pertain, among other things, to the adequacy of a virtue ethical focus on character, the apparent implication of virtue ethics that oppressors suffer damaged characters and are not any better off than the oppressed, the importance of whether privileged persons may have earned their privileges, and the oppositional anger that movement feminists sometimes direct against each other.
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  33.  21
    Elizabeth Edenberg & Marilyn Friedman (2013). Debate: Unequal Consenters and Political Illegitimacy. Journal of Political Philosophy 21 (3):347-360.
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  34. Penny A. Weiss & Marilyn Friedman (eds.) (1995). Feminism and Community. Temple University Press.
  35.  44
    Marilyn Friedman (2006). Nancy J. Hirschmann on the Social Construction of Women's Freedom. Hypatia 21 (4):182-191.
    : Nancy J. Hirschmann presents a feminist, social constructionist account of women's freedom. Friedman's discussion of Hirschmann's account deals with (1) some conceptual problems facing a thoroughgoing social constructionism; (2) three ways to modify social constructionism to avoid those problems; and (3) an assessment of Hirschmann's version of social constructionism in light of the previous discussion.
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  36.  33
    Marilyn Friedman (1999). Uma Narayan, Dislocating Cultures: Identities, Traditions, and Third World Feminism:Dislocating Cultures: Identities, Traditions, and Third World Feminism. Ethics 109 (3):668-671.
  37. Marilyn Friedman (1997). Freundschaft und moralisches Wachstum. Deutsche Zeitschrift für Philosophie 45 (2):235-248.
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  38.  11
    Marilyn Friedman (1990). Does Sommers Like Women?: More on Liberalism, Gender Hierarchy, and Scarlett O'Hara. Journal of Social Philosophy 21 (2-3):75-90.
  39.  3
    Marilyn Friedman (1995). Feminism and Modern Friendship. In Penny A. Weiss & Marilyn Friedman (eds.), Feminism and Community. Temple University Press 99--187.
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  40.  20
    Marilyn Friedman (2007). Female Terrorists. Social Philosophy Today 23:189-200.
    Should women’s terrorist acts be understood differently than similar acts carried out by men? Does the gender identity of a terrorist make a difference to the meaning of a terrorist’s acts? Commentators who explain women’s involvement in terrorism often offer explanations other than political commitment. They often refer instead to factors in the women’s personal relationships, thereby drawing on gender stereotypes and diminishing the women’s political commitments. I suggest instead that terrorism by a woman involves symbolic political “testimony.” It amounts (...)
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  41.  2
    Marilyn Friedman & Larry May (1986). Corporate Rights to Free Speech. Business and Professional Ethics Journal 5 (3):5-22.
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  42.  2
    Marilyn Friedman (2006). Nancy J. Hirschmann on the Social Construction of Women's Freedom. Hypatia 21 (4):182-191.
  43.  2
    Marilyn Friedman (2008). Virtues and Oppression: A Complicated Relationship. Hypatia 23 (3):189-196.
  44.  13
    Marilyn A. Friedman (1989). Self-Rule in Social Context. Social Philosophy Today 2:158-169.
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  45.  4
    Marilyn Friedman (1991). DOES SOMMERS LIKE WOMEN?: MORE ON LIBERALISM, GENDER HIERARCHY, AND SCARLETT O'HARA. Journal of Social Philosophy 21 (2-3):75-90.
  46. Marilyn Friedman & H. Mcgary (1989). The Impracticality of Impartiality in Eighty-Sixth Annual Meeting American Philosophical Association, Eastern Division. Journal of Philosophy 86 (11):645-658.
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  47.  3
    Marilyn Friedman (1990). Going Nowhere: Nagel on Normative Objectivity: Discussion. Philosophy 65 (254):501-509.
    In The View from Nowhere , Thomas Nagel develops a theory of practical reasoning which attempts to give the personal, or subjective, point of view its due2 while still insisting on the objectivity of ethics. On the objective side, Nagel affirms that there are truths about values and reasons for action which are independent of the ways in which reasons and values appear to us, independent of our own particular beliefs and inclinations . The objective foundation for these truths consists (...)
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  48.  15
    Sandra Lee Bartky, Marilyn Friedman, William Harper, Alison M. Jaggar, Richard H. Miller, Abigail L. Rosenthal, Naomi Scheman, Nancy Tuana, Steven Yates, Christina Sommers, Philip E. Devine, Harry Deutsch, Michael Kelly & Charles L. Reid (1992). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 65 (7):55 - 90.
  49.  2
    Marilyn Friedman (1988). Individuality Without Individualism: Review of Janice Raymond's A Passion for Friends. [REVIEW] Hypatia 3 (2):131-137.
  50.  12
    Marilyn Friedman (1988). Review: Individuality Without Individualism: Review of Janice Raymond's A Passion for Friends. [REVIEW] Hypatia 3 (2):131-137.
    This review of Janice Raymond's A Passion for Friends focuses on her strong sense of the individual and of individuality. However, and this is the central contention of my paper, her perspective is quite distinct from liberal individualism. It is also a complex variation on the feminist concern with selves in relationships.
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