In this lively and accessible book Lorraine Code addresses one of the most controversial questions in contemporary theory of knowledge, a question of fundamental concern for feminist theory as well: Is the sex of the knower epistemologically significant? Responding in the affirmative, Code offers a radical alterantive to mainstream philosophy's terms for what counts as knowledge and how it is to be evaluated. Code first reviews the literature of established epistemologies and unmasks the prevailing assumption in Anglo-American philosophy that "the (...) knower" is a value-free and ideologically neutral abstraction. Approaching knowledge as a social construct produced and validated through critical dialogue, she defines the knower in light of a conception of subjectivity based on a personal relational model. Code maps out the relevance of the particular people involved in knowing: their historical specificity, the kinds of relationships they have, the effects of social position and power on those relationships, and the ways in which knowledge can change both knower and known. In an exploration of the politics of knowledge that mainstream epistemologies sustain, she examines such issues as the function of knowledge in shaping institutions and the unequal distribution of cognitive resources. What Can She Know? will raise the level of debate concerning epistemological issues among philosophers, political and social scientists, and anyone interested in feminist theory. (shrink)

She was intensely sympathetic. She was immensely charming. She excelled in the difficult arts of family life. She sacrificed herself daily. If there was chicken, she took the leg, if there was a draught, she sat in it—in short, she was so constituted that she never had a mind or wish of her own, but preferred to sympathise always with the minds and wishes of others. — Virginia Woolf (1979, 59).

John Christman has argued that constitutively relational accounts of autonomy, as defended by some feminist theorists, are problematically perfectionist about the human good. I argue that autonomy is constitutively relational, but not in a way that implies perfectionism: autonomy depends on a dialogical disposition to hold oneself answerable to external, critical perspectives on one's action-guiding commitments. This type of relationality carries no substantive value commitments, yet it does answer to core feminist concerns about autonomy.

In her book, Politics of Piety: The Islamic Revival and the Feminist Subject, Saba Mahmood analyzes the practices of the women in the mosque movement in Cairo, Egypt. Mahmood argues that in order to recognize the participants as agents, we need to question the assumption that agency entails resistance to norms; moreover, we need to question the feminist allegiance to an unquestioned ideal of freedom. In this paper, I argue that rather than giving up the ideal of freedom, we can (...) explore the possibility that there are different conceptions of freedom, and that the agency of the women in the mosque movement can be understood through a conception of freedom as a practice of connection, or belonging. I develop this alternative paradigm through discussions of four conceptions of freedom: Foucault's theory of agency as self-creation, positive freedom, communitarian freedom, and freedom as resistance. (shrink)

In the subsequent pages, I want to develop a distinction between wanting and valuing which will enable the familiar view of freedom to make sense of the notion of an unfree action. The contention will be that, in the case of actions that are unfree, the agent is unable to get what he most wants, or values, and this inability is due to his own "motivational system." In this case the obstruction to the action that he most wants to do (...) is his own will. It is in this respect that the action is unfree: the agent is obstructed in and by the very performance of the action. (shrink)

Feminist studies of female genital cutting (FGC) provide ample evidence that many women exercise effective agency with respect to this practice, both as accommodators and as resisters. The influence of culture on autonomy is ambiguous: women who resist cultural mandates for FGC do not necessarily enjoy greater autonomy than do those women who accommodate the practice, yet it is clear that some social contexts are more conducive to autonomy than others. In this paper, I explore the implications for autonomy theory (...) of these understandings of the relation between culture, FGC, and women’s agency. I review the range of worldwide FGC practices – including “corrective” surgery for “ambiguous genitalia” in Western cultures as well as the various initiation rites observed in some African and Asian cultures – and the diverse cultural rationales for different forms of FGC. I argue that neither latitudinarian, value‐neutral accounts of autonomy nor restrictive, value‐saturated accounts adequately explain women’s agentic position with respect to FGC. I then analyze a number of educational programs that have enhanced women's autonomy, especially by strengthening their introspection, empathy, and imagination. Such programs, which engage women's autonomy skills without exposing them to autonomy‐disabling cultural alienation, promote autonomy‐within‐culture. This understanding of autonomy as socially situated, however, entails neither endorsement of FGC nor resignation to its persistence. (shrink)

: The formal theory of rational choice as grounded in desire-satisfaction cannot account for the problem of such deformed desires as women's slavish desires. Traditional "informed desire" tests impose conditions of rationality, such as full information and absence of psychoses, but do not exclude deformed desires. I offer a Kantian-inspired addendum to these tests, according to which the very features of deformed desires render them irrational to adopt for an agent who appreciates her equal worth.

The formal theory of rational choice as grounded in desire-satisfaction cannot account for the problem of such deformed desires as women's slavish desires. Traditional “informed desire” tests impose conditions of rationality, such as full information and absence of psychoses, but do not exclude deformed desires. I offer a Kantian-inspired addendum to these tests, according to which the very features of deformed desires render them irrational to adopt for an agent who appreciates her equal worth.

This article probes the relative absence of religion within discussions of intersectionality, and begins to address this absence by bringing intersectionality studies into conversation with another significant field within feminist theory: the study of religious women's agency. Although feminist literatures on intersectionality and religious women's agency have garnered a great deal of scholarly attention, these two bodies of work have rarely been engaged together. After surveying both fields, I argue that research on religious women's agency not only exposes an ambiguity (...) at the heart of intersectionality between identity and oppression, but also challenges several aspects of intersectionality studies, especially as recent theorists increasingly turn away from identity politics in favor of a structural critique of power. These aspects of intersectionality include its often unsituated critique of power, as well as its reliance on a negatively defined consensus on anti-oppression. (shrink)

Feminist studies of female genital cutting (FGC) provide ample evidence that many women exercise effective agency with respect to this practice, both as accommodators and as resisters. The influence of culture on autonomy is ambiguous: women who resist cultural mandates for FGC do not necessarily enjoy greater autonomy than do those women who accommodate the practice, yet it is clear that some social contexts are more conducive to autonomy than others. In this paper, I explore the implications for autonomy theory (...) of these understandings of the relation between culture, FGC, and women’s agency. I review the range of worldwide FGC practices – including “corrective” surgery for “ambiguous genitalia” in Western cultures as well as the various initiation rites observed in some African and Asian cultures – and the diverse cultural rationales for different forms of FGC. I argue that neither latitudinarian, value‐neutral accounts of autonomy nor restrictive, value‐saturated accounts adequately explain women’s agentic position with respect to FGC. I then analyze a number of educational programs that have enhanced women's autonomy, especially by strengthening their introspection, empathy, and imagination. Such programs, which engage women's autonomy skills without exposing them to autonomy‐disabling cultural alienation, promote autonomy‐within‐culture. This understanding of autonomy as socially situated, however, entails neither endorsement of FGC nor resignation to its persistence. (shrink)

This piece contextualizes a discussion by liminal feminists on the identifiers ‘women of color’ and ‘Third World women’ that emerged from some uncomfortable and constructive conversations at the 2015 FEAST conference. I focus on concerns of marginalization and gatekeeping that are far too often reiterated within the uneasy racial dynamics among feminist philosophers.

This article is concerned with thinking transformations of the secular, and does so in relation to two theoretical terrains, while empirically grounded in ethnographies of Christian and Islamic pious women in the Netherlands. A first theoretical terrain under consideration is that of how the relation between modernity and religion is elaborated, notably in secularization theories, and how these established frameworks are challenged by a different kind of articulation between modernity and religion that I observed in narratives and practices of young (...) Evangelical and Islamic women in the Netherlands. The article traces the contours of a `pious modern', showing how from a faith-centred perspective the modern can be incorporated and indeed produced. In this context, I argue that the way in which notions of modernization and secularization have been theoretically hinged on each other needs to be further revisited, and I propose to consider the `post-secular' as a new disarticulation between the modern and the secular. A second theoretical terrain concerns questions of agency and subjectivity. Here I trace how situating religious agency in its own grammar makes secular assumptions in social, critical and feminist theory visible, and generates different understandings not only of agency but also of notions such as autonomy, and the capacity to act and shape the world. (shrink)

This essay suggests that common themes in recent feminist ethical thought can dislodge the guiding assumptions of traditional theories of free agency and thereby foster an account of freedom which might be more fruitful for feminist discussion of moral and political agency. The essay proposes constructing that account around a condition of normative-competence. It argues that this view permits insight into why women's labor of reclaiming and augmenting their agency is both difficult and possible in a sexist society.

Sociological studies of women's experiences with conservative religions are typically framed by a paradox that ponders women's complicity. The prevailing view associates agency with strategic subjects who use religion to further extra-religious ends and pays little attention to the cultural and institutional contexts that shape “compliance.” This paper suggests an alternative framing. Rather than asking why women comply, I examine agency as religious conduct and religiosity as a constructed status. Drawing on a study that examined how orthodox Jewish Israeli women (...) observe, negotiate, and make sense of regulations of marital sexuality, this paper explains religious women's agency as religious conduct, or the “doing” of religion. I demonstrate that doing religion is associated with a search for authentic religious subjecthood and that religiosity is shaped in accordance with the logics of one's religion, and in the context of controlling messages about threatened symbolic boundaries and cultural Others. (shrink)

How can any of my actions genuinely be my own? How can they be more than just intentional performances, with whatever investment of my will that involves, but also belong to me in the special way that makes me autonomous in performing them? How, in other words, can any of my actions be my own in such a way that they arise from or manifest my capacities for self-governance? -/- The literature on autonomous agency employs a number of metaphors to (...) characterize the difference between merely intentional action and action that is, in the fullest sense, the agent's own. Harry Frankfurt's metaphors are among the most vivid and compelling. A person who acts autonomously genuinely “participates” in the operation of her will, as opposed to being “estranged” from herself or being “a helpless or passive bystander to the forces that move” her. Agents who act intentionally but without autonomy do not do what they “really want” to do; their effective volitions are “external to” or “outside” them. The pervasive notion in this literature that persons who are autonomous in acting act upon wills that are fully their own or that really belong to them suggests an initial answer to the questions with which the chapter opened. I am autonomous in acting just when I take ownership of my actions, or at least have the unimpeded capability to take ownership of what I do and regularly exercise that capability. (shrink)