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Feminist ethics is an approach to ethics that builds on the belief that traditionally ethical theorizing has undervalued and/or underappreciated women's moral experience, which is largely male-dominated, and it therefore chooses to reimagine ethics through a holistic feminist approach to transform it. [1]
Feminist philosophers critique traditional ethics as pre-eminently focusing on men's perspective with little regard for women's viewpoints. Caring and the moral issues of private life and family responsibilities were traditionally regarded as trivial matters. Generally, women are portrayed as ethically immature and shallow in comparison to men. Traditional ethics prizes masculine cultural traits like "independence, autonomy, intellect, will, wariness, hierarchy, domination, culture, transcendence, product, asceticism, war, and death," [2] and gives less weight to culturally feminine traits like "interdependence, community, connection, sharing, emotion, body, trust, absence of hierarchy, nature, immanence, process, joy, peace, and life." [2] Should women embody or use any traditionally masculine cultural traits they are seen as other or as an attempt to be more like men. [3] Traditional ethics has a "male" orientated convention in which moral reasoning is viewed through a framework of rules, rights, universality, and impartiality and becomes the standard of a society. The "female" approaches to moral reasoning emphasizes relationships, responsibilities, particularity, and partiality. [2]
Feminist ethics developed from Mary Wollstonecraft's 'Vindication of the Rights of Women' published in 1792. [4] With the new ideas from the Enlightenment, individual feminists being able to travel more than ever before, generating more opportunities for the exchange of ideas and advancement of women's rights. [5] With new social movements like Romanticism there developed unprecedented optimistic outlook on human capacity and destiny. This optimism was reflected in John Stuart Mill's essay The Subjection of Women (1869). [4] Feminist approaches to ethics, were further developed around this period by other notable people like Catherine Beecher, Charlotte Perkins Gilman, Lucretia Mott and Elizabeth Cady Stanton with an emphasis on the gendered nature of morality, specifically related to 'women's morality'. [5]
The American writer and sociologist Charlotte Perkins Gilman imagined a fictional "Herland". In this male-free society, women produce their daughters through parthenogenesis and live a superior morality. This women-centered society valued both industriousness and motherhood while discouraged individualistic competitive approaches to life. Gilman thought that in such a scenario women could relate cooperatively as there would be no requirement to dominate each other. Herland cultivates and combines the best "feminine" virtues and the best "masculine" virtues together as co-extensive with human virtue. If a society wants to be virtuous, according to Gilman, it should exemplify the fictional utopia of Herland. [6] However so long as women are dependent on men for economic support, women will continue to be known for their servility and men for their arrogance. Women need to be men's economic equals before they can develop truly human moral virtue, this is a perfect blend of pride and humility that we call self-respect. [7]
Carol Gilligan and Nel Noddings are exponents of a feminist care ethics which criticize traditional ethics as deficient to the degree they lack, disregard, trivialize or attack women's cultural values and virtues. [8] In the 20th-century feminist ethicists developed a variety of care focused feminist approaches to ethics in comparison to non-feminist care-focused approaches to ethics, feminist ones tend to appreciate the impact of gender issues more fully. [9] Feminist care-focused ethicists note the tendencies of patriarchal societies not to appreciate the value and benefits of women's ways of loving, thinking, working and writing and tend to view females as subordinate. [8] This is why some social studies make a conscious effort to adopt feminist ethics, rather than just the traditional ethics of studies. An example of this was Roffee and Waling's 2016 study into microaggressions against the LGBTIQ community. Even though it was focused on the LGBTIQ community the feminist ethics were better suited, as they are more considerate to the vulnerabilities and needs of the participants. [10] Medical fields also fail to recognize that ethics plays an often negative part in the LGBTIQ community in how they receive treatment and what treatments are given as options to them. As well as how women are also treated within medical fields. [11]
The 'metafeminist' theory of the matrixial gaze and the matrixial [12] [13] time-space, coined and developed by artist, philosopher and psychoanalyst Bracha L. Ettinger since 1985, [14] [15] [16] [17] articulates a revolutionary philosophical approach that, in "daring to approach", to use Griselda Pollock's description of Ettinger's ethical turn, [18] [19] "the prenatal with the pre-maternal encounter", violence toward women at war, and the Shoah, has philosophically established the rights of each female subject over her own reproductive body, and offered a language to relate to human experiences which escape the phallic domain. [20] [21] Ettingerian matrixial sphere is both a matricial space of encounter in archaic corporeality and a symbolic ethical and aesthetical field - feminnine/maternal and prenatal/prematernal conceptual-psychoanalytical field with a psychic and symbolic dimension that the 'phallic' language and regulations cannot control. Thus, Ettinger offers a language to talk on the female rights over her reproductive body while revolutionizing philosophy and psychoanalysis through matrixiality where feminine sexuality and symbolic responsibility coexist. In Ettinger's model, the relations between self and other are of neither assimilation nor rejection but 'coemergence'. Feminine sexuality is not foreclosed when maternality emerges, matrixial desire is a mixture of both, thus the contradiction between them established by Sigmund Freud and Jacques Lacan recedes. The feminine is not an absolute alterity (the alterity established by Jacques Lacan and Emmanuel Levinas) and we are offered a language to rethink the archaic mother and the source of humainised life. With the 'originary response-ability', 'wit(h)nessing', 'borderlinking', 'communicaring', 'com-passion', 'seduction into life' [22] [23] and other processes invested by affects that occur in the Ettingerian matrixial time-space, (each process of transformation is named 'metramorphose') the feminine is presented as the source of humanized Ethics in all genders and enters all subjectivities. What Ettinger named 'seduction into life' occurs earlier than the primary seduction which passes through enigmatic signals from the maternal sexuality according to Jean Laplanche, since it is active in 'coemergence' in 'withnessing' for any born subject, earlier to its birth. Ettinger suggests to Emanuel Levinas in their conversations in 1991, that the feminine understood via the matrixial perspective is the heart and the source of Ethics. [24] [25] At the beginning of life, an originary 'fascinance' felt by the infant [26] is related to the passage from response-ability to responsibility, from com-passion to compassion, and from wit(h)nessing to witnessing operated and transmitted by the m/Other. The 'differentiation in jointness' that is at the heart of the matrixial borderspace has deep implications in the relational field [27] and for the ethics of care. [28] The matrixial theory that proposes new ways to rethink sexual difference through the fluidity of boundaries informs aesthetics and ethics of compassion, carrying and non-abandonment in 'subjectivity as encounter-event'. [29] [30] It has become significant in transgender studies. [31]
Feminist justice ethics is a feminist view on morality which seeks to engage with, and ultimately transform, traditional universal approaches to ethics. [32] Like most types of feminist ethics, feminist justice ethics looks at how gender is left out of mainstream ethical considerations. Mainstream ethics are argued to be male-oriented. However, feminist justice ethics does differ considerably from other feminist ethics. A universal set of ethics is a significant part of feminist justice ethics [33] but depending on the geographical location, such as the difference between the Global North and Global South, may differ in how justice is applied and may change what is considered justice. Feminist justice ethics is clear in dividing "thick" morality from "thin" morality. Other ethical approaches that define themselves by differentiating groups from one another through culture or other phenomena are regarded as "thick" accounts of morality. Feminist justice ethics claims that "thick" accounts of morality, as opposed to "thin" accounts of morality, are intrinsically prone to eroding valid feminist critique. [32]
Feminist ethicists believe there is an obligation for women's differing points of view to be heard and then to fashion an inclusive consensus view from them. To attempt to achieve this and to push towards gender equality with men together is the goal of feminist ethics. The fixing of these issues are important in modern times because of the shifting view points as well as what has considered to be 'ethical' in terms of treatment and how women, in particular, women's bodies should be treated. [3]
"The goal of feminist ethics is the transformation of societies and situations where women are harmed through violence, subordination and exclusion. When such injustices are evident now and in the future, radical feminist activists will continue their work of protest and action following careful appraisal and reflection" [34] With violence, it once again circles back to masculine behavior and traditional ethics that such behavior and treatment was encouraged. In today's society, the twentieth century, it is becoming less socially acceptable to commit violence against women. [11]
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Feminist theories and that of ethics broaden the scope of the predominantly masculine sphere of International Relations. This is especially important for issues of the private realm to take stage into the public which includes issues such as children's rights, gender violence and discrimination, gender relations in war-torn societies, and other similar issues which remain difficult to appear relevant in the mainstream discussions of ethics in international relations. The feminist dialogues of ethics are almost inescapably present in the private realm and are known to only shadow dominant 'male' paradigms of ethics in the public realm. This is especially a reality in discussion of ethics in International Relations where it is predominantly built on a language of violence, technologies or economics and what are known to be the masculine topics of discussion. [35]
Feminist film theory is a theoretical film criticism derived from feminist politics and feminist theory influenced by second-wave feminism and brought about around the 1970s in the United States. With the advancements in film throughout the years feminist film theory has developed and changed to analyse the current ways of film and also go back to analyse films past. Feminists have many approaches to cinema analysis, regarding the film elements analyzed and their theoretical underpinnings.
Film theory is a set of scholarly approaches within the academic discipline of film or cinema studies that began in the 1920s by questioning the formal essential attributes of motion pictures; and that now provides conceptual frameworks for understanding film's relationship to reality, the other arts, individual viewers, and society at large. Film theory is not to be confused with general film criticism, or film history, though these three disciplines interrelate.
Feminism is a range of socio-political movements and ideologies that aim to define and establish the political, economic, personal, and social equality of the sexes. Feminism holds the position that modern societies are patriarchal—they prioritize the male point of view—and that women are treated unjustly in these societies. Efforts to change this include fighting against gender stereotypes and improving educational, professional, and interpersonal opportunities and outcomes for women.
Feminist literary criticism is literary criticism informed by feminist theory, or more broadly, by the politics of feminism. It uses the principles and ideology of feminism to critique the language of literature. This school of thought seeks to analyze and describe the ways in which literature portrays the narrative of male domination by exploring the economic, social, political, and psychological forces embedded within literature. This way of thinking and criticizing works can be said to have changed the way literary texts are viewed and studied, as well as changing and expanding the canon of what is commonly taught. It is used a lot in Greek myths.
Gender studies is an interdisciplinary academic field devoted to analysing gender identity and gendered representation. Gender studies originated in the field of women's studies, concerning women, feminism, gender, and politics. The field now overlaps with queer studies and men's studies. Its rise to prominence, especially in Western universities after 1990, coincided with the rise of deconstruction.
Psychoanalytic film theory is a school of academic thought that evokes the concepts of psychoanalysts Sigmund Freud and Jacques Lacan. The theory is closely tied to Critical theory, Marxist film theory, and Apparatus theory. The theory is separated into two waves. The first wave occurred in the 1960s and 70s. The second wave became popular in the 1980s and 90s.
Carol Gilligan is an American feminist, ethicist, and psychologist, best known for her work on ethical community and ethical relationships.
Écriture féminine, or "women's writing", is a term coined by French feminist and literary theorist Hélène Cixous in her 1975 essay "The Laugh of the Medusa". Cixous aimed to establish a genre of literary writing that deviates from traditional masculine styles of writing, one which examines the relationship between the cultural and psychological inscription of the female body and female difference in language and text. This strand of feminist literary theory originated in France in the early 1970s through the works of Cixous and other theorists including Luce Irigaray, Chantal Chawaf, Catherine Clément and Julia Kristeva, and has subsequently been expanded upon by writers such as psychoanalytic theorist Bracha Ettinger. who emerged in this field in the early 1990s,
Feminist theory is the extension of feminism into theoretical, fictional, or philosophical discourse. It aims to understand the nature of gender inequality. It examines women's and men's social roles, experiences, interests, chores, and feminist politics in a variety of fields, such as anthropology and sociology, communication, media studies, psychoanalysis, political theory, home economics, literature, education, and philosophy.
Feminist sociology is an interdisciplinary exploration of gender and power throughout society. Here, it uses conflict theory and theoretical perspectives to observe gender in its relation to power, both at the level of face-to-face interaction and reflexivity within social structures at large. Focuses include sexual orientation, race, economic status, and nationality.
The ethics of care is a normative ethical theory that holds that moral action centers on interpersonal relationships and care or benevolence as a virtue. EoC is one of a cluster of normative ethical theories that were developed by some feminists and environmentalists since the 1980s. While consequentialist and deontological ethical theories emphasize generalizable standards and impartiality, ethics of care emphasize the importance of response to the individual. The distinction between the general and the individual is reflected in their different moral questions: "what is just?" versus "how to respond?" Carol Gilligan, who is considered the originator of the ethics of care, criticized the application of generalized standards as "morally problematic, since it breeds moral blindness or indifference".
Feminist philosophy is an approach to philosophy from a feminist perspective and also the employment of philosophical methods to feminist topics and questions. Feminist philosophy involves both reinterpreting philosophical texts and methods in order to supplement the feminist movement and attempts to criticise or re-evaluate the ideas of traditional philosophy from within a feminist framework.
Bracha Lichtenberg Ettinger is an Israeli-French artist, writer, psychoanalyst and philosopher based in France. Born in Mandatory Palestine, she lives and works in Paris. She is a feminist theorist and artist in contemporary New European Painting who invented the concepts of the matrixial space, Matrixial Gaze and related concepts around trauma, aesthetics and ethics. Ettinger is a professor at European Graduate School in Saas-Fee, Switzerland and at GCAS, Dublin. In 2023, she was part of the Finding Committee for the Artistic Director of Documenta's 2027 edition. She resigned from that role with a public letter intended to open a radical discussion in the artworld, following the administration's rejection of her request for a pause due to the attacks on civilians in Israel and in Gaza and the ongoing heavy losses of life.
Griselda Frances Sinclair Pollock is an art historian and cultural analyst of international, postcolonial feminist studies in visual arts and visual culture. Since 1977, Pollock has been an influential scholar of modern art, avant-garde art, postmodern art, and contemporary art. She is a major influence in feminist theory, feminist art history, and gender studies. She is renowned for her innovative feminist approaches to art history which aim to deconstruct the lack of appreciation and importance of women in art as other than objects for the male gaze.
Poststructural feminism is a branch of feminism that engages with insights from post-structuralist thought. Poststructural feminism emphasizes "the contingent and discursive nature of all identities", and in particular the social construction of gendered subjectivities.
The Matrixial Gaze is a 1995 book by artist, psychoanalyst, clinical psychologist, writer and painter Bracha L. Ettinger. It is a work of feminist film theory that examines the gaze as described by Jacques Lacan, criticises it, and offers an original theory concerning feminine and female gaze. Beginning in 1985, Ettinger's artistic practice and her theoretical invention of a matrixial space articulated around her proposal of a feminine-maternal sphere of encounter that begins in the most archaic (pre-maternal-prenatal) humanised encounter-event, led her to publish a long series of academic articles starting 1992, articulating and developing for some decades what she has called the matrixial theory of trans-subjectivity. The matrixial theory formulates Aesthetics and artistic creativity in terms of withnessing, compassion, wondering and 'fascinance', as well as Ethics of witnessing, responsibility, respect, compassion and care, and the passage from co-response-ability to responsibility and from com-passion to compassion. Bracha L. Ettinger invented a field of concepts that have influenced debates in contemporary art, psychoanalysis, women's studies, film studies, feminism, gender studies and cultural studies.
Feminist justice ethics is a feminist view on morality which seeks to engage with, and ultimately transform, traditional universal approaches to ethics. Like most types of feminist ethics, feminist justice ethics looks at how gender is left out of mainstream ethical considerations. Mainstream ethics are argued to be male-oriented. However, feminist justice ethics does differ considerably from other feminist ethics. A universal set of ethics is a significant part of feminist justice ethics. Feminist justice ethics is clear in dividing "thick" morality from "thin" morality. Other ethical approaches that define themselves by differentiating groups from one another through culture or other phenomena are regarded as "thick" accounts of morality. Feminist justice ethics claims that "thick" accounts of morality, as opposed to "thin" accounts of morality, are intrinsically prone to eroding valid feminist critique.
Feminist art criticism emerged in the 1970s from the wider feminist movement as the critical examination of both visual representations of women in art and art produced by women. It continues to be a major field of art criticism.
Archaic mother is the mother of earliest infancy, whose continuing influence is traced in psychoanalysis, and whose (repressed) presence is considered to underlie the horror film.
The female gaze is a feminist theory term referring to the gaze of the female spectator, character or director of an artistic work, but more than the gender it is an issue of representing women as subjects having agency. As such, people of any gender can create films with a female gaze. It is a response to feminist film theorist Laura Mulvey's term "the male gaze", which represents not only the gaze of a heterosexual male viewer but also the gaze of the male character and the male creator of the film. In that sense it is close, though different, from the Matrixial gaze coined in 1985 by Bracha L. Ettinger. In contemporary usage, the female gaze has been used to refer to the perspective a female filmmaker (screenwriter/director/producer) brings to a film that might be different from a male view of the subject.
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