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Marilyn Frye | |
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| Born | 1941 (age 83–84) Tulsa, Oklahoma, U.S. |
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Marilyn Frye (born 1941) is an American philosopher and radical feminist theorist. She is known for her theories on sexism, racism, oppression, and sexuality. Her writings offer discussions of feminist topics, such as: white supremacy, male privilege, and gay and lesbian marginalization. Although she approaches the issues from the perspective of justice, she is also engaged with the metaphysics, epistemology, and moral psychology of social categories.
Frye is the author of The Politics of Reality [1] (1983), a collection of nine essays which has become a "classic" of feminist philosophy. [2] She is also a lesbian, [3] and much of her work explores social categories—in particular, those based on race and gender. [4] [5] [6]
Frye received a BA with honors in philosophy from Stanford University in 1963 and a PhD in philosophy at Cornell University in 1969. She wrote her dissertation, titled Meaning and Illocutionary Force, under the supervision of Max Black. Before coming to Michigan State University in 1974, she taught in the philosophy department at the University of Pittsburgh. From 2003 until her retirement, Frye was University Distinguished Professor at Michigan State University; she also served as Associate Dean for Graduate Studies of the College of Arts and Letters. In 2008 she was the Phi Beta Kappa Romanell Lecturer.
Frye was the President and co-founder of Purple, a Michigan non-profit organization beginning in 2013. The organization was dissolved in 2023. [7]
In her chapter entitled "Oppression" in the book Feminist Frontiers, Frye discusses the idea of the double bind in gender. This double bind refers to "situations in which options are reduced to a very few and all of them expose one to penalty, censure or deprivation". Frye applies this principle to gender and the dilemma women often face in her discussion of oppression. For example, it is neither socially acceptable for a woman to be sexually active or for her to be sexually inactive and labelled a "man-hater" or "uptight". This absence of choice permeates so thoroughly into women's day-to-day life that even small things like how they choose to dress or talk are criticized. Frye acknowledges that men face issues as well, but differentiates the issues of men and women.
The birdcage analogy is Frye's way of visualizing oppressive forces and the way they affect women. As Frye tells it, each individual barrier women face can be thought of as a single bar of a cage. The woman in this analogy is the stagnant bird. When looking at a singular bar, it appears that the bird has the ability to fly away. It is when the observer steps back that they would see multiple bars working together to keep the bird contained within the cage. The meaning of the analogy is that multiple barriers are interacting with each other to keep individual women oppressed. [8]
In a 2013 interview in Stance, an international undergraduate philosophy journal, Marilyn Frye stated that she was against the institution of marriage, citing its "terrible history in patriarchy". Frye called it "curious" that lesbians and gay men were fighting for the right to participate in historically patriarchal institutions such as marriage and the military. However, she ceded that the concrete benefits that come with such statuses should not be overlooked. She also mentioned the fear of some that gay marriage might "undermine and eventually destroy the institution of heterosexual marriage." Frye stated that she "hope[s] maybe they're right," as she is against the existence of the institution. [9]
Marilyn Frye has emphasized in the past her concern with disengagement among feminists. She critiques those who categorize themselves as "good feminists" in an attempt to maintain moderacy or avoid the more radical, controversial feminists. She also argues that feminists should consider and include the "feminist forbearers" and the "contexts" of their work when writing, in order to create a sort of vital "genealogy of feminist thought." [10]
Frye has written extensively on what it means to be white in her essays "On Being White" and "White Woman Feminist." In "White Woman Feminist," Frye states that despite a desire to fight systemic and institutional racism through "analysis and decision"- that is, identifying her role within a racist system and resisting it- she has come to realize that her "competence to do it [is] questionable." Frye argues that white women are not capable of accurately analyzing or making authentic decisions on racism, instead advocating for an acknowledgement of white helplessness. Furthermore, Frye writes that being white is not "a biological condition," but instead "being a member of a certain social/political category" which is "impossible to escape." [11]
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