Philosophy of Gender, Race, and Sexuality

In recent decades, ethicists have engaged with new developments in human reproductive technologies from a variety of angles. Yet there has been relatively little effort to problematize the concept of reproduction itself. In this paper, we examine the question of what reproduction is and its relationship with biology. We show that reproduction is commonly assumed to entail biological parenthood—an assumption that we term “the biological reproduction paradigm.” Drawing on Sally Haslanger’s analysis of the biological/social division between sex and gender, we (...) suggest that the concept of reproduction is socially constructed, despite its apparently biological nature. In turn, we argue that the supposed necessity of the relationship between reproduction and biological parenthood leads to a situation in which access to a variety of medical, legal, and social goods is constrained on the basis of spurious, inconsistent, and undertheorized assumptions. Finally, we note that, given the socially constructed nature of reproduction, we cannot take it for granted that the term “reproduction” signifies the same thing among different interlocutors and in different contexts. (shrink)

There’s long-standing debate over whether Locke can be considered a feminist of sorts; and there’s good reason for this: Much of what Locke says is ambiguous on the gender front. But one topic about which Locke is rather regularly described as a feminist is education. Nevertheless, Giuliana DiBiase (2020) has recently argued that Locke thinks women are naturally less rational than men—offering a decidedly anti-feminist reading of Locke on education. In this chapter, we contribute to the debate over Locke on (...) gender and education in the following ways: We start by showing how even purportedly objective pictures of Locke’s Some Thoughts Concerning Education lean toward a feminist reading by excluding important bits of the broader context within which Locke was writing, and we work to re-set the stage some. Thereafter, we offer a taxonomy of the ways in which commentators utilize the main bit of evidence they present for their interpretations of Locke on gender and education: Letter 809. We then problematize Letter 809 and offer our own reading of it. As we do, we explore how the context provided by Locke’s often-overlooked ‘Midwifery Notes’ appears to tip the interpretive scales toward an anti-feminist reading; but, we also challenge the argument DiBiase offers for the conclusion that Locke thinks women are naturally less rational than men—turning to Locke’s Of the Conduct of the Understanding and ‘Anatomia’ along the way. As a result of our inquiry, we don’t come to any hard and fast conclusions about Locke’s stance on gender and education. Rather, our point is to underscore that it is rather difficult—indeed, far more difficult than most commentators have noted—to do so, given the evidence that we have. But, importantly, this is different from concluding that Locke himself failed to come to any concrete conclusions about the degree to which girls and women are included in his picture of education, or whether, more generally, women naturally have the same rational capacities as men. We conclude by raising some metaphilosophical questions about what it means to call an early modern philosopher or their text “feminist” in the first place. -/- . (shrink)

A profession from a mere private teacher to an International Linguistic Author, Rituparna Ray Chaudhuri, whom Literary World often calls an “innate creator” or ‘Divine Vengeance’, has proved herself when she had won to her surprise Harvard World Records and London Book of World Record. Living now in a suburb called Madhyamgram (West Bengal), this Semantic Scholar and Writer on English and British Literature, has widely-acclaimed her name in World of Literature with title ‘Blood is Memory without Language: A Litterateur’ (...) to The Daily Guardian. Precious Kashmir has called this Author, “Art is never finished; only abandoned” means “Artists are never really done with a project – there's always more that can be improved.”. (shrink)

The Ḥatäta Zärʾa Yaʿǝqob and the Ḥatäta Wäldä Ḥəywät are enigmatic and controversial works. Respectively an autobiography and a companion treatise by a disciple, they are composed in the Gǝʿǝz language and set in the highlands of Ethiopia during the seventeenth century. Expressed in prose of great power and beauty, they bear witness to pivotal events in Ethiopian history and develop a philosophical system of considerable depth. However, they have also been condemned by some as a forgery, an elaborate mystification (...) successful in deceiving generations of European and Ethiopian scholars. -/- This volume breaks new ground for the study of these texts, presenting a clear account of the most up-to-date scholarship the ways they works are being investigated by contemporary philosophers, philologists, and historians. -/- While the authorship question is addressed in the volume, it is not the sole locus of discussion. The near-exclusive focus on this question over the last century has obscured scholarly interest in the texts’ philosophical and literary qualities in their own right. Accordingly, this volume begins to fill this gap, exploring the texts' implications for the global history of philosophy and transnational intellectual history of the 17th century. (shrink)

AI-powered technology can both promote accuracy and hide the standards of measurement and circulation of information. It can also produce models that are opaque and hard to access. As such, the new paradigm of AI asks to pounder about societal values and sets of priorities we want to promote, especially as these technologies are further deployed in times of warfare. The systemic tracking of people’s life and the opaqueness of the models designate a new paradigm in the formation of truth, (...) as censorship is enabled on a new scale. (shrink)

Beauty filters are automated photo editing tools that use artificial intelligence and computer vision to detect facial features and modify them, allegedly improving a face’s physical appearance and attractiveness. Widespread use of these filters has raised concern due to their potentially damaging psychological effects. In this paper, I offer an account that examines the effect that interacting with such filters has on self-perception. I argue that when looking at digitally-beautified versions of themselves, individuals are looking at AI-curated distorted mirrors. This (...) helps identify two potential cognitive effects of this behavior. First, it can elicit affective attitudes that change how individuals feel when looking at their unfiltered self-images. Second, exposure to filtered self-images might cause a perceptual normalization of such images. Finally, I argue that this form of distorted mirror gazing is a novel cultural practice for self-perception, and I highlight some ways in which this practice could be critically evaluated and ultimately changed. (shrink)

This article focuses on the role of servants in María Lugones’ “Playfulness, ‘World’-Travelling, and Loving Perception.” I show that Lugones uses and erases the work of servants in developing her understanding of world-traveling. This theoretical marginalization and instrumentalization challenges her claim to capture concrete, lived experience. This article argues that Lugones’ theory is “pseudo-concrete”: it capitulates into the very abstractions it seeks to overcome. Focusing on the role of servants reveals the class character of world-traveling and, in turn, its inability (...) to grasp class relations. This article, thus, invites decolonial feminists to reconsider the advantages of class analysis for understanding not only capitalist domination but also perception, identification, and love. -/- . (shrink)

Aesthetic responses to human embodiment play important roles in our individual and social flourishing. Our ability to feel comfortable with and even take pleasure in our own embodiment contributes to our well-being, and our capacity to appreciate the embodiment of others contributes to our full recognition of them as persons and to their feeling of being valued and at home in the world. We are socialized into practices of appreciating bodily beauty: the facial and bodily qualities that a culture picks (...) out for special valuing. But these practices are deeply intertwined with objectionable social hierarchies. I argue that we should can and should opt out of practices of appreciating bodily beauty, despite the pleasures they afford, and choose instead to participate in other practices. Practices of appreciating the variety of aesthetic affordances of human bodies in all their diversity are both aesthetically rewarding and more compatible with our duties to ourselves and each other. (shrink)

The starting point for the considerations in the article is the statement of Keiko Yamanaka that the Japanese know nothing about resistance to the bacterium represented by another human being. In the article, however, we put forward the thesis that Japanese culture has developed a collective immune system resulting not from individual but from shared systemic immunology in connection with the performance of family, professional and social functions. The analysis of Japanese ‘cultural immunology’ includes an examination of the ways of (...) functioning of the body in contemporary Japanese culture. To this end, we first discuss the relationship between humans and nature in Japanese religious-ethical tradition. Next, we examine the Japanese relationship to the body as a special part of nature. Then we analyze the tension in the Japanese culture between individual and sociocultural bodies. In conclusion, we show what the sociocultural body is and how it functions in the system of ‘cultural immunology’ in contemporary Japan. (shrink)

This article critically examines the evolving policies surrounding the inclusion of transgender women in women’s sports categories, with a focus on the International Olympic Committee’s (IOC) framework. The author highlights the implications of prioritizing inclusion over fairness, arguing that the fundamental value of fairness in sports is compromised when male-bodied athletes compete in female categories. Through a detailed analysis, the article explores the role of categorization in preserving equitable competition, the impact of physiological advantages, and the socio-cultural narratives influencing policy (...) shifts. It concludes by questioning the long-term consequences of redefining sports to prioritize social justice concerns over their traditional purpose of fair competition. (shrink)

Neste artigo, me dedico a escrever sobre trans-anarquismo para tratar, sem nenhuma ambição de completude, de seu âmbito organizacional e anti-assimilacionista, e de seu âmbito corporificado, materializado no corpo e naquilo que temos ao nosso alcance. Desde a invenção da categoria diagnóstica ‘transexualidade’ durante a segunda metade do século XX, o autoritarismo científico interpela as reivindicações por autodeterminação e autogoverno. Esse autoritarismo captura as possibilidades de transgredir a norma, estabelecendo os critérios das ‘incongruências de gênero’. Assim, a produção do antagonismo (...) ‘trans’ se configura como uma expressão de Outridade, como pensado por Grada Kilomba, em detrimento da qual se constitui o Eu moderno. Por esse eixo de tensão, a crítica trans-anarquista traz uma proposição que se aproxima do que Newman entende como pós-anarquismo: ao constranger o assimilacionismo de movimentos trans e recusar toda pretensão de essencialismo, propõe, como pensado por Shuli Branson, que o anarquismo transicione, e traz o fator da prefiguração como basal para a criação de outros mundos, para a defesa de outros modos de vida. Nesse sentido, penso que a linguagem e o corpo podem ser tomados como mecanismos de autodefesa propriamente dita, como pensado por Elsa Dorlin, e de prefiguração, no sentido de que a imaginação radical de outras formas de vida abarca a destruição do mundo tal como o conhecemos. Para cumprir com as exigências metodológicas desse resumo, temos que: os objetivos desse estudo se sintetizam em uma apresentação de trans-anarquismo[s], em diálogo com outras perspectivas [pós-anarquismo, crítica à modernidade/colonialidade e à psicanálise, um pouco de pensamento decolonial]; adoto, como procedimento básico, revisão de literatura e discussão bibliográfica. (shrink)

In this article, I identify a conceptually distinct form of epistemic appropriation: the creation and proliferation of the epistemic fata morgana. An epistemic fata morgana is a hermeneutical resource that is hollowed out, stripped of its meaning and political power, and yet, posited as if it were still accessible. This resource is taken up by dominant knowers in a way that preserves only its perception, but not access to it. This process is illustrated by an examination of the resource “sexual (...) harassment” within the university context. The epistemic fata morgana is an important addition to the field of epistemic injustice for it lends itself to highlighting the frustration that is felt by marginalized people, especially within institutional contexts. (shrink)

The notion of equality attracts both proponents and critics of nonmonogamy. Inequality is a widely discussed objection to nonmonogamy. Simultaneously, equality is highlighted as a core value in ethical nonmonogamy. The notions of equality and inequality in these debates have not been clearly conceptualized. In order to propose a conception of egalitarian nonmonogamy, it is important to first understand possible inequalities within it. This paper establishes a clearer and in-depth understanding of inequalities in nonmonogamy by categorizing inequalities in traditional polygamy (...) into different kinds. I argue that these inequalities are generally unjust. Although these inequalities are common in traditional polygamy, the objection that polygamy—as a type of marriage—is inherently unequal and unjust is not a convincing argument. By contrast, not all kinds of equality—such as equal love or equal number of partners—are morally significant. I conclude this paper by providing some groundwork for future research on egalitarian nonmonogamy. (shrink)

Abstract: In 1990, Congress established the Ryan White HIV/AIDS Program (RWHP). The program has since expanded to cover numerous treatments and support services. It’s hard to overstate how transformative RWHP has been, but hundreds of thousands of other people had died from the same condition White had, so why did politicians wait to enact serious AIDS healthcare? Bluntly, White’s AIDS education activism was sympathetic because he embodied a “moral innocence,” a quality the public did not usually extend to gay men, (...) intravenous drug users, or others who suffered from HIV/AIDS. I ask two questions about this delayed political support. First, are there any moral problems with appealing to moral innocence, even if it secures public support and medical care, by hierarchically ranking lives as more or less sympathetic? Second, can we reduce or eliminate these problems, or are they a necessary cost to getting the public to care about marginalized communities? (shrink)

Modern European Criticism and Theory offers the reader a comprehensive critical overview of the widespread and profound contest of ideas within European 'theory'. The book focuses primarily on the thought of major voices in poetics, philosophy, linguistics, and psychoanalysis, as well as in literary and cultural studies from the Enlightenment to the present day. Examining how conceptions of subjectivity, identity and gender have been questioned, the more than 50 essays written by acknowledged experts in their fields critically assess the ways (...) in which we think, see, and act in the world, as well as the ways in which we represent such thought psychologically, politically, and culturally.A further reading list accompanies each chapter.Key Features* Breadth of coverage from Descartes and Spinoza to Derrida, Lyotard and Zizek; from Phenomenology to French Feminisms and Psychoanalytic Literary Criticism.* Focus on the history of modern criticism.* Accessibly written.* Theoretical debates are set in full historical, cultural and philosophical contexts. (shrink)

This paper redresses the neglect of interregimatic solidarity—solidarity between collective anti-oppressive struggles in purportedly antithetical regimes—in transnational feminist scholarship. I argue that authoritarian and demostatist regimatic contexts of oppression give rise to regimatically distinct oppressive kinds, which track their regimatic subjects of oppression respectively, and that this fact significantly increases the risk of interregimatic missolidarization in lieu of interregimatic solidarity. In response, we need to cultivate antiauthoritarian resilience, which is both an epistemic virtue and a moral virtue. Epistemically, it helps (...) us navigate a world characterized by the dynamics of authoritarian spillover, demostatist sellout, imperial standoff and capitalist scaleup, comprehend how regimatic oppressions are interconnected, and appreciate the practical import of interregimatic solidarity. Morally, antiauthoritarian resilience helps us discern and discard moral parochialism and cynical moralism, both impeding the exercise of interregimatic solidarity. I conclude with tentative thoughts on when, for whom and to what extent interregimatic solidarity is morally obligatory, if its realization depends on cultivating the virtue of antiauthoritarian resilience. (shrink)

This book expands the known canon by presenting arguments and concepts from women philosophers, from all periods of the history of philosophy, from antiquity to the present day. The collaborative collection is an undertaking that emerged from intensive discussions on how to expand the philosophical canon, which formed the conclusion of the Libori Summer School 2019. This Libori Summer School, the third in a row, was held to enhance the study of texts written by women philosophers from Antiquity up to (...) now and intended to give opportunity to young scholars to connect and to build networks. -/- Presenting such a collection is even more urgent today because a diversification of the canon has long been called for. Nevertheless, to date there is little explicit material available for this purpose. To make this book suitable for both academics and students, it is structured in such a way that readers can use excerpts and individual chapters from it that suit their needs, be it in moral philosophy, politics, or phenomenology, etc. Containing chapters on women such as Suor Juana, Emilie Du Châtelet, and Nisia Floresta and supplemented by contextualization, namely by some brief biographical information and by the systematic integration of her argument into the debates of the respective periods, this book is an important resource highlighting the achievements and value of women in philosophy and calling for a further diversification of the canon. (shrink)

In this paper, I argue that academic institutions have a pro tanto obligation to delegitimize transphobic views, which in many contexts is undefeated. By this, I mean academic institutions generally should not take such views seriously as viable candidates for belief, though sometimes this obligation may be outweighed by other considerations. Three premises together justify this conclusion. First, if academic institutions do not delegitimize transphobic views, then they structurally perpetuate the subordination of trans people. Second, institutions have a pro tanto (...) obligation to avoid structurally perpetuating subordination, which can only be defeated when such avoidance is excessively burdensome. Third, academic institutions can delegitimize transphobic views in a manner that is not excessively burdensome, at least in many contexts. More specifically, delegitimizing transphobic views aligns with important institutional norms and a robust notion of academic freedom. (shrink)

In this paper, I argue that academic institutions have a pro tanto obligation to delegitimize transphobic views, which in many contexts is undefeated. By this, I mean academic institutions generally should not take such views seriously as viable candidates for belief, though sometimes this obligation may be outweighed by other considerations. Three premises together justify this conclusion. First, if academic institutions do not delegitimize transphobic views, then they structurally perpetuate the subordination of trans people. Second, institutions have a pro tanto (...) obligation to avoid structurally perpetuating subordination, which can only be defeated when such avoidance is excessively burdensome. Third, academic institutions can delegitimize transphobic views in a manner that is not excessively burdensome, at least in many contexts. More specifically, delegitimizing transphobic views aligns with important institutional norms and a robust notion of academic freedom. (shrink)

In this paper, I argue that academic institutions have a pro tanto obligation to delegitimize transphobic views, which in many contexts is undefeated. By this, I mean academic institutions generally should not take such views seriously as viable candidates for belief, though sometimes this obligation may be outweighed by other considerations. Three premises together justify this conclusion. First, if academic institutions do not delegitimize transphobic views, then they structurally perpetuate the subordination of trans people. Second, institutions have a pro tanto (...) obligation to avoid structurally perpetuating subordination, which can only be defeated when such avoidance is excessively burdensome. Third, academic institutions can delegitimize transphobic views in a manner that is not excessively burdensome, at least in many contexts. More specifically, delegitimizing transphobic views aligns with important institutional norms and a robust notion of academic freedom. (shrink)

In this paper, I argue that academic institutions have a pro tanto obligation to delegitimize transphobic views, which in many contexts is undefeated. By this, I mean academic institutions generally should not take such views seriously as viable candidates for belief, though sometimes this obligation may be outweighed by other considerations. Three premises together justify this conclusion. First, if academic institutions do not delegitimize transphobic views, then they structurally perpetuate the subordination of trans people. Second, institutions have a pro tanto (...) obligation to avoid structurally perpetuating subordination, which can only be defeated when such avoidance is excessively burdensome. Third, academic institutions can delegitimize transphobic views in a manner that is not excessively burdensome, at least in many contexts. More specifically, delegitimizing transphobic views aligns with important institutional norms and a robust notion of academic freedom. (shrink)

Charles W. Mills (1951 - 2021) was considered by many to be the most well-known philosopher specializing in political philosophy and critical philosophy of race. This is the first collection of essays to critically examine the key themes of Mills's philosophy across his major works. The chapters in this volume engage with major themes such as the racial contract, non-ideal theory, metaphysics of race, epistemology of ignorance, and corrective justice. They also explore Mills's engagement with philosophical figures including Frederick Douglass, (...) W. E. B. Du Bois, Maria Lugones, Immanuel Kant, Karl Marx, and John Rawls. Furthermore, the contributors seek to uncover unexplored terrain which may be illuminated by applying many of Mills's key insights. The Philosophy of Charles W. Mills will be of interest to scholars and advanced students working in political philosophy, philosophy of race, Africana philosophy, and Black political thought. (shrink)

Hacia 1922 la líder anarquista Federica Montseny comenóz a publicar novelas breves románticas en varios periódicos anarquistas. Fueron casi cincuenta escritos en los que dejó plasmada la misión social de todo escritor anarquista: diagnosticar los males de la sociedad, denunciar dicha realidad que no suele ser muy justa para la clase trabajadora y, por último, promover soluciones a largo plazo mediante una pedagogía social o una especie de propedéutica capaz de enseñar a la clase proletaria cōmo defenderse física y moralmente (...) de los ataques de la clase burguesa, para así lograr una sociedad mās justa en todas las esferas de la vida. El propōsito de este trabajo serā analizar cōmo Montseny gestionō esa misiōn social en el caso concreto de las mujeres a través de estos temas: enaltecimiento de la maternidad consciente, defensa de la libertad (sexual) e independencia de las mujeres, separaciōn sexo/amor, control de la natalidad, incorporaciōn de la mujer al mundo laboral, denuncia de la doble moral hombre/mujer en torno a la virginidad, etcétera. También veremos que aparecen dos grandes estereotipos o arquetipos humanos en dichas novelas – que obedecen a lo que se ha llamado sexualidad de clase, ambos enfrentados en la lucha de clases de dos mundos antagōnicos: el del burgués (libertino, desocupado, despia-dado) y el de la mujer proletaria (dōbil, indefensa, sana y sobre todo, pobre pero honrada). (shrink)

Despite the existence of distinctive female personalities and individual interventions on behalf of women, feminism – understood as a mass movement – remained a rarity in Spain until April 14, 1931; that is, until the proclamation of the Second Republic. For feminism to triumph, two things were necessary: first, the popularization of the ideas represented by the French Revolution, and second, the Industrial Revolution. Neither of these two prerequisites existed in Spain until the Second Republic and the country remained in (...) the grip of conservative Catholicism, without anything resembling the Industrial Revolution that was happening in the rest of Europe. (shrink)

First published in 1993, this is a new edition of the classic text in which Clenora Hudson-Weems sets out a paradigm for women of African descent. Examining the status, struggles and experiences of the Africana woman forced into exile in Europe, Latin America, the United States or at Home in Africa, the theory outlines the experience of Africana women as unique and separate from that of some other women of color, and, of course, from white women. Differentiating itself from the (...) problematic theories of western feminisms, Africana Womanism allows an establishment of cultural identity and relationship directly to ancestry and land. (shrink)

Sisyphus has no right to complain for his fate of eternal repetition. As long as he only has the boulder to worry about he enjoys the greatest life. — If in one world Odysseus has to take drastic measures to battle his temptation, there must be another world taking the course of temptation automatically grants him impunity. — The bizarre mythologization of Oedipus must be a female psychogenesis. [This is in all likelihood just a waste of your time. I apologize (...) for my awful writing. I'd be infinitely grateful for any comment.] . (shrink)

In this new second edition of The Power of Feminist Theory: Domination, Resistance, Solidarity, Amy Allen diagnoses the inadequacies of previous feminist conceptions of power, and draws on the work of a diverse group of theorists of power, including Michel Foucault, Judith Butler, bell hooks, and Hannah Arendt, in order to construct a new feminist conception of power. The conception of power developed in this book enables readers to theorize domination, resistance, and solidarity, and, perhaps more importantly, to do so (...) in a way that illuminates the interrelatedness of these three modalities of power. The new edition of this foundational text includes substantial new material on intersectionality and power, transnational feminism and power in relation to homonationalism and neo-imperialism, and empowerment feminism. It addresses important criticisms of Foucault, Arendt, and Butler that have been raised by Black feminists, critical philosophers of race, postcolonial theorists, and Marxists. The Power of Feminist Theory: Domination, Resistance, Solidarity is an essential text for students engaging with feminist analyses of power, feminist theory and feminist political thought. (shrink)

The Routledge Handbook of Contemporary Feminist Rhetoric explores the histories, concerns, and possible futures of feminist rhetorical work in the late 20th and early 21st centuries. Featuring work from scholars across disciplines, this book explores where we have been, where we are, and where we might be going. Forwarding key areas of study in feminist rhetoric, the handbook is divided into five interrelated sections: - Time: Discovering, Recovering, and Composing our Histories - Space: Setting and Testing Boundaries: Physical and Digital (...) Locales - Movement: Exploring Activism, Migration, and Globalism - Being: Celebrating (and Insisting on) Embodied Praxis - Becoming: Transforming Hopes into Feminist Practice. Throughout the handbook, contributors survey and document the critical work of feminist rhetoric, pointing to ongoing interests in history, politics, and activism while showcasing new lines of inquiry and new methods of analysis, critique, and intervention. The first of its kind, this accessibly written handbook will be an indispensable resource for scholars and researchers in the fields of rhetoric, writing studies, communication studies and women's and gender studies. (shrink)

Sex work is highly gendered, with 80 percent of sex workers being female, and the vast majority of buyers of sex being male. It is often taken for granted that this is how it is, and implicit in much of the debate around sex work is the assumption that it is inherently gendered. In this paper, I question this assumption, drawing on sociological research to challenge arguments which purport that it is inconceivable that women would ever want to pay for (...) sex, or that sex work would exist under conditions of gender equality. I argue that gendered sexual norms likely are a significant reason for why sex work is so gendered, but sex work would probably continue to exist under conditions of gender equality, due to the diversity in motivations people have for buying and selling sex. Acknowledging that sex work is not inherently gendered is important for (at least) two reasons. First, it is probable that the gendered nature of sex work contributes to the stigma and bad treatment that sex workers, particularly female ones, face. Secondly, if sex work is not inherently gendered, this will have implications for how we should think about it, morally, practically, and legally. (shrink)

El impacto de los movimientos emancipatorios en las sociedades contemporáneas es incuestionable; alcanza incluso al ámbito académico, donde se busca comprender las experiencias que los motivan y se llega a tomar partido por sus causas. Sin embargo, estos movimientos están orientados a la consecución de derechos para identidades concretas, como las personas no binarias, de forma que se consiga paliar o incluso eliminar la situación de desigualdad que las oprime. Así, podría parecer que las causas de los grupos oprimidos resultan (...) «ajenas» para los grupos dominantes, los cuales no tienen que luchar por sus derechos, pues ya disfrutan de ellos, lo que confinaría el discurso acerca de las reivindicaciones y las experiencias que las motivan exclusivamente a los colectivos oprimidos. Abordaremos la polémica cuestión de hablar de una causa ajena desde la epistemología feminista del punto de vista y las literaturas sobre opresión e injusticia epistémica. A grandes rasgos, siguiendo la línea iniciada por Gayatri Chakravorty Spivak (1988), quien se distancia de autores como Michel Foucault o Gilles Deleuze, a quienes acusa de rechazar el hablar por otros asumiendo falsamente que las personas oprimidas pueden representar de manera transparente sus propios intereses, entenderemos el hablar de una causa ajena como un hablar con. Frente a la oposición escuchar versus hablar por, apostaremos por un informado hablar con que no participe de la esencialización de los oprimidos como sujetos no ideológicamente construidos. (shrink)