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The Routledge Companion to Feminist Philosophy is an outstanding
guide and reference source to the key topics, subjects, thinkers,
and debates in feminist philosophy. Fifty-six chapters, written by
an international team of contributors specifically for the
Companion, are organized into five sections: (1) Engaging the Past;
(2) Mind, Body, and World; (3) Knowledge, Language, and Science;
(4) Intersections; (5) Ethics, Politics, and Aesthetics. The volume
provides a mutually enriching representation of the several
philosophical traditions that contribute to feminist philosophy. It
also foregrounds issues of global concern and scope; shows how
feminist theory meshes with rich theoretical approaches that start
from transgender identities, race and ethnicity, sexuality,
disabilities, and other axes of identity and oppression; and
highlights the interdisciplinarity of feminist philosophy and the
ways that it both critiques and contributes to the whole range of
subfields within philosophy.
The Routledge Companion to Feminist Philosophy is an outstanding
guide and reference source to the key topics, subjects, thinkers,
and debates in feminist philosophy. Fifty-six chapters, written by
an international team of contributors specifically for the
Companion, are organized into five sections: (1) Engaging the Past;
(2) Mind, Body, and World; (3) Knowledge, Language, and Science;
(4) Intersections; (5) Ethics, Politics, and Aesthetics. The volume
provides a mutually enriching representation of the several
philosophical traditions that contribute to feminist philosophy. It
also foregrounds issues of global concern and scope; shows how
feminist theory meshes with rich theoretical approaches that start
from transgender identities, race and ethnicity, sexuality,
disabilities, and other axes of identity and oppression; and
highlights the interdisciplinarity of feminist philosophy and the
ways that it both critiques and contributes to the whole range of
subfields within philosophy.
Women and other oppressed and deprived people sometimes collude
with the forces that perpetuate injustice against them. Women's
acceptance of their lesser claim on household resources like food,
their positive attitudes toward clitoridectemy and infibulations,
their acquiescence to violence at the hands of their husbands, and
their sometimes fatalistic attitudes toward their own poverty or
suffering are all examples of "adaptive preferences," wherein women
participate in their own deprivation.
Adaptive Preferences and Women's Empowerment offers a definition of
adaptive preference and a moral framework for responding to
adaptive preferences in development practice. Khader defines
adaptive preferences as deficits in the capacity to lead a
flourishing human life that are causally related to deprivation and
argues that public institutions should conduct deliberative
interventions to transform the adaptive preferences of deprived
people. She insists that people with adaptive preferences can
experience value distortion, but she explains how this fact does
not undermine those people's claim to participate in designing
development interventions that determine the course of their lives.
Khader claims that adaptive preference identification requires a
commitment to moral universalism, but this commitment need not be
incompatible with a respect for culturally variant conceptions of
the good. She illustrates her arguments with examples from
real-world development practice.
Khader's deliberative perfectionist approach moves us beyond
apparent impasses in the debates about internalized oppression and
autonomous agency, relativism and universalism, and feminism and
multiculturalism.
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