Feminist Ethics Research Articles

Moral Foundations as Ethical Codes in a Brazilian Context

We present a survey of Brazilians on their adoption of a set of ethical rules, the moral foundations. The aim of the study is to characterize the profiles of a sample of adults in terms of their reliance on moral foundations, under the assumption that each moral foundation represents an ethical code, considering social variables such as gender, schooling level, and religion. Ethical rules consist in associations of evaluative assessments with systems of practices concerning social relationships, while ethical codes are those rules legitimated by communities’ conventions. We administered an adapted version ofthe Moral Foundations Questionnaire to 936 adults inpublic places. Results from cluster analysis revealedthe existence of two broad response patterns that weinterpreted as ethical codes, a liberal ethic that prioritizes the individual, associated with higher educational levels, and a pluralistic code that values both individual and group relations, linked to lower schooling. Brazil’s history of inequity and authoritarian relationships explains apparent contradictions in the individualizing pattern, the modernization of the pluralistic code, and their ideological conflict. The discussion focuses onpossible interpretations of the identified codes, commenting on the specificity of the study and limitations of usual survey strategies.

From care ethics to pluralist care theory: The state of the field

AbstractIn a moment where needs for care are acute and their provision precarious, feminist care ethics has gained new relevance as a framework for understanding and responding to necessary interdependence. This article reviews and evaluates two long‐standing critiques of care ethics in light of this recent research. First, I assess what I call the pluralist feminist critique, or the dispute over the ability of care ethics to address the needs and histories of a range of marginalized subjects. I identify two forms of this critique: the first disputes the biased starting points shaping the development of the theory, and the second concerns the weaponization of care in support of domination. Although these critiques are well‐established, I draw attention to recent responses that move care theory in generative directions. I argue that the pluralist feminist critique demands both self‐critical transformation in dialog with other feminist schools of thought and a robust account of care ethics' normative authority. I then take up critiques those levied by mainstream ethicists concerned with care theory's adequacy as an ethical approach. I show that recent work on normative authority, conceptual uniqueness, and the grounding of responsibility must be engaged before care theory can be dismissed as “under‐theorized.” In articulating these two sets of critiques and evaluating recent rebuttals to them, I argue for a pluralist feminist theory of care within which strands informed by varying philosophical schools and methods can coexist.

Blaming from Inside the Birdcage

This article notices a trend in work done by philosophers who build on P. F. Strawson’s account of the reactive attitudes; it looks as though philosophers supplement Strawson with (or claim that Strawson has underlying commitments to) a more robust ethical program in order to address questions concerning the moral appropriateness of the reactive attitudes. I argue feminist care ethics can serve as a promising moral supplement to Strawson. Then, I diagnose a problem in Strawson— namely, the assumption that members of moral communities will express all three kinds of reactive attitudes (toward the self, directly toward others, and indirectly on behalf of others). Once we consider these three expressions from a feminist perspective, it becomes clear that while some may express indignation on behalf of others and guilt toward themselves, many will not express resentment directly toward others for good reasons under oppressive conditions.

Principles and Duties: A Critique of Common Morality Theory.

Tom Beauchamp and James Childress's revolutionary textbook, Principles of Biomedical Ethics, shaped the field of bioethics in America and around the world. Midway through the Principle's eight editions, however, the authors jettisoned their attempt to justify the four principles of bioethics -autonomy, beneficence, nonmaleficence, justice-in terms of ethical theory, replacing it with the idea that these principles are part of a common morality shared by all rational persons committed to morality, at all times, and in all places. Other commentators contend that their theory has never been empirically confirmed and is unfalsifiable, since counterexamples can be deemed irrational, or as held by those living lives not committed to morality. The thesis of this paper is that common morality theory is the artifact of a category mistake-conflating common areas regulated by moral norms with common norms regulating moral conduct-that accords mid-twentieth century American liberal morality the status of transcultural, transtemporal, eternal moral truths. Such a conception offers bioethicists no tools for analyzing moral change-moral progress, regress, reform, evolution, devolution, or revolution-no theoretical basis for deconstructing structural classicism, racism, and sexism, or for facilitating international cooperation on ethical issues in the context of culturally based moral differences.

Umoja: A Swahili feminist ethic for negotiating justice in Zanzibar

AbstractThis article explores umoja, a Swahili worldview of relational personhood, as an alternative cultural form to rights‐based approaches for seeking gender justice in Zanzibar. Since the colonial era, umoja— which translates roughly as “unity”—has become increasingly gendered in political discourse and used by various civil society and government groups to negotiate diverse visions of gender justice. Based on ethnographic observation of a women's savings cooperative, or vicoba, of working‐class women migrants from the Tanzanian mainland, and a feminist civil society coalition, this work explores umoja as a form of feminist solidarity and as a feminist ethic. As a type of feminist solidarity, umoja is exemplified by the vicoba, which maintains relational dignity among members and structurally mitigates within‐group inequities. As a feminist ethic, umoja involves intricately negotiating subgroup interests amidst constantly shifting individual and group relationships while maintaining conviviality in larger collectivities. By prioritizing collective conviviality, umoja avoids directly confronting patriarchal social structures, which raises questions about its potential to ensure gender justice. However, its emphasis on conviviality also acknowledges a shared humanity, which together with its treatment of inequities as intersectional and relational make umoja a holistic complement or alternative to rights‐based approaches for ensuring gendered social change.

Archival Virtue: Relationship, Obligation, and the Just Archives

Archival Virtue: Relationship, Obligation, and the Just Archives

Leading Change: Reproductive Rights, Empowerment and Feminist Solidarity in the Dublin Bay North Repeal the 8th Campaign

This article examines how the Dublin Bay North (DBN) Repeal the 8th activist group, an independent women-led, grassroots movement in the largest constituency in Ireland, practiced a collectivist approach to forms of ‘power-with’ and ‘power-to’ (Allen, 2018) that enabled the group to create an activist community based upon a feminist ethics of ‘caring-with’ (Tronto, 1993). In 2018 in Dublin, what had been a narrow majority in 1983 against abortion rights became a decisive 3:1 margin in favour. While this remarkable change can be attributed to the efforts of numerous feminist and reproductive rights activists working for many years, including those tied to the national Together for Yes campaign, less attention has been paid to new activist leaders participating at the grassroots level. This article focuses on the leadership roles adopted by first-time grassroots activists who became ‘team leaders’ and ran decentralised campaigns in their neighbourhoods. Using qualitative analyses of a survey of 125 members (June 2018), 16 semi-structured interviews with DBN team leaders and other key people within the campaign (October 2018 and March 2019), and the authors’ own experiences, we consider how new activists recruited and empowered others to tell their stories, canvass, and lead their own actions.

Acknowledging vulnerability in ethics of palliative care - A feminist ethics approach.

Patients in need of palliative care are often described as vulnerable. Being vulnerable can sometimes be interpreted as the opposite of being autonomous, if an autonomous person is seen as an independent, self-sufficient person who forms decisions independently of others. Such a dichotomous view can create a situation where one has experiences of vulnerability that cannot be reconciled with the central ethical principle of autonomy. The article presents a feminist ethical perspective on the conceptualisation of vulnerability in the context of palliative care. It does so through the lens of the concepts of inherent and pathogenic vulnerability from the taxonomy on vulnerability suggested by Mackenzie et al. To differentiate between forms of vulnerability, is important since even though vulnerability can be regarded as a shared life condition it can be the product of practices creating harm to the patient. The article also presents an analysis of how vulnerability can be included in the interpretation of the ethical principle of autonomy, in order to be relevant in palliative care where vulnerability is salient, namely, as relational autonomy. Furthermore, two practical implications for nursing practice are suggested. Firstly, to acknowledge vulnerability as a shared life condition one needs training in order to neither be overwhelmed by one’s own vulnerability, nor become invulnerable when facing vulnerability in others. Secondly, to foster relational autonomy includes navigating between the patient exercising their autonomy within a framework of relations, and shielding the patient from paternalistic practices. Nurses could be particularly suited for this role, which includes creating an environment which is open and supportive; navigating between patient, family and staff; seeing and acknowledging the complex situation in which patient autonomy is actually played out; and promoting patient autonomy.

Feminist Ethics and Research with Women in Prison

In this article, a new model, An Ethic of Empathy, is proposed as a guide for researchers, particularly new scholars to the discipline. This model emerged from the authors’ concerns regarding the application of ethics to studies that focus on the experience of female offenders in criminal justice systems. The key issue is the vulnerability of incarcerated and post-release women in relationship to the powerful status of social scientist researchers. The complexity of ethics in such research settings necessitates a particular ethical preparation, involving formation, reflection, understanding, commitment, care, and empathy. Three cases are outlined which document the authors’ ethical formations as researchers.

Contributors

Contributors

A Relational Ethics of Pregnancy

A relational, feminist ethics of pregnancy sees the fetus as valuable both relationally and biologically, rather than minimized or ignored. Women are always at the center of ethical concern. To avoid gender-based discrimination, women’s bodily integrity, consent (to pregnancy), and physical “nestedness” (containment of the fetus within a person’s body) must be considered primary ethical concerns. This relational approach accounts for the significance of pregnancy and the grief of pregnancy loss while concurrently providing an ethical justification for abortion. This refined framework has significant benefits because it can address a spectrum of ethical issues that arise around pregnancy.

Health care providers\u2019 ethical perspectives on waiver of final consent for Medical Assistance in Dying (MAiD): a qualitative study

BackgroundWith the enactment of Bill C-7 in Canada in March 2021, people who are eligible for medical assistance in dying (MAiD), whose death is reasonably foreseeable and are at risk of losing decision-making capacity, may enter into a written agreement with their healthcare provider to waive the final consent requirement at the time of provision. This study explored healthcare providers’ perspectives on honouring eligible patients’ request for MAiD in the absence of a contemporaneous consent following their loss of decision-making capacity.MethodA critical qualitative methodology, using a feminist ethics theoretical lens with its focus on power and relationality, was used to examine how socio-political and environmental contexts influenced healthcare providers' moral agency and perspectives. Semi-structured interviews were conducted with 30 healthcare providers (13 physicians, six nurse practitioners, nine nurses and two social workers) from across Canada who provide MAiD-related care.ResultsThemes identified include; (1) balancing personal values and professional responsibilities, (2) anticipating strengths and limitations of the proposed waiver of final consent amendment, (3) experiencing ethical influences on decisions to enter into written agreements with eligible patients, (4) recognizing barriers to the enactment of MAiD in the absence of a contemporaneous consent and (5) navigating the potential for increased risks and burden.DiscussionTo our knowledge, this is the first study in Canada to explore healthcare providers’ perspectives on waiving the final consent for MAiD using a written agreement. Most participants supported expanding eligible people’s access to MAiD following loss of capacity, as they believed it would improve the patients’ comfort and minimize suffering. However, the lack of patients’ input at the time of provision and related ethical and legal challenges may impact healthcare providers’ moral agency and reduce some patients’ access to MAiD. Providers indicated they would enter into written agreements to waive final consent for MAiD on a case-by-case basis. This study highlights the importance of organizational, legal and professional support, adequate resources, clear policies and guidelines for the safety and wellbeing of healthcare providers and to ensure equitable access to MAiD.

Feminist Ethics in Universities: How to Make Timely Decisions that Represent Community Values

Abstract: In practical terms, decisions on various academic matters in universities are complex and reflective of the views held by those in positions of power. For a more egalitarian view derived from a feminist perspective, this paper proposes an alternative form of decision-making. An underlying moral code and its corresponding decisions influence policies and the broad spectrum of educational futures in universities. According to Walker (2007), theoretical-juridical models, which have dominated ethical understandings, assume a prevailing moral code that embodies universal ethical principles and applies to all people in every jurisdiction at all times. By contrast, embodied perspectives that recognize the relationality of networked participation enliven Walker’s expressive-collaborative model (ECM) through moral conversations and negotiations among moral agents who are members of that specific community. The authors cite the #femedtech networked participatory community as an embodiment of feminist values that the ECM proposes and describe #femedtech’s value activity and code of conduct generation activity. This paper applies feminist ethics to ameliorate universities’ policy-making process. The paper builds the case for university community values to guide university decisions and advocates strategic trust as an essential criterion to uphold communal values. Finally, the paper concludes with practical propositions that reflect a commitment to democratic, deliberated, and inspiring process-based decision-making responsive to a diverse community’s moral lives and ethical needs.

Hold my Hand

Hold my Hand

Educational technologies as matters of care

ABSTRACT Schools, teaching, and learning environments have long been understood and idealised as places of care. Within feminist studies and Science and Technology Studies (STS), scholars have proposed a shift to include non-humans in what we propose to conceive as care arrangements. Drawing on Tronto's feminist ethics of care [1993. Moral Boundaries: A Political Argument for an Ethic of Care. Routledge], we investigate educational technologies as ‘matters of care’, facilitating and enabling different modes of care. We pay particular attention to the role that educational technologies assume in schools’ care arrangements. The paper is based on a study of four school information systems in Germany. We identify how these systems can be conceived of as antagonists, intermediaries, recipients of care or means to receive care and critically reflect on how this allows us to imagine modes of care with technology in order to create good educational futures.

Evil and Feminist Ethics

Claudia Card has developed a very helpful and highly-regarded theory of evil action. However, the theory isn’t able to distinguish between evil action and complicity in evil deeds as she intends. As a result, some actions which seem to be merely wrongful turn out to be evil on her account. The root problem is Card’s failure to recognize the importance of relationships for evil action. The solution is to draw on the work of other feminist ethicists, most notably Nel Noddings and Eva Kittay, and append a relational component to Card’s theory of evil.

Feminist Ethics

Ethics is a branch of philosophy concerning appropriate and inappropriate behavior. There are different viewpoints, feminist and traditional, to applied ethics. This paper addresses the background of both perspectives and compares the approaches for several scenarios.

Moral projections of education: liberal morality, social ethics, ethics of culture?

Moral projections of education: liberal morality, social ethics, ethics of culture?

Catholic Bioethics and Social Justice: Praxis of US Health Care in a Globalized World; The Cry of the Poor: Liberation Ethics and Justice in Health Care

Catholic Bioethics and Social Justice: Praxis of US Health Care in a Globalized World; The Cry of the Poor: Liberation Ethics and Justice in Health Care

Scripting Feminist Ethics in Teacher Education by Michelle Forrest and Linda Wheeldon, Ottawa: University of Ottawa Press, 2019

Scripting Feminist Ethics in Teacher Education by Michelle Forrest and Linda Wheeldon, Ottawa: University of Ottawa Press, 2019. Un article de la revue Philosophical Inquiry in Education (Volume 29, numéro 3, 2022, p. 158-223) diffusée par la plateforme Érudit.