Near the middle of his first discussion with Lysis, Socrates asks an odd question—he asks if Lysis’ mother lets him play with her loom or touch her woolworking tools (208d1-e2). It is one of many odd questions, of course, but it is odd nonetheless. Odd, and also funny: it is the one of just two comments in the book that makes Lysis laugh. This question, I argue, reveals the profound depth of Socrates’ inquiry about Lysis’ views about himself and his (...) loved ones. Indeed, the challenge is so profound that at first the only response is laughter. One aspect is a challenge to certain ideals of masculinity, and so I briefly discuss Athenian conceptions of gender and masculinity, along with some Platonic questioning of these conceptions. Reading the Lysis through the lens of gender reveals not only the continued relevance of such a lens, but also the intensity of Socrates’ work, which calls into question basic social structures and markers of identity, like gender, in its pursuit of a liberatory turn to philosophy. We gain insight into his challenge to Athenian understanding of masculinity by observing the way that Socrates’ argumentation undermines much of it, and we more fully appreciate Socrates’ arguments if we see that they intend to subvert gendered expectations. The setting of the dialogue, the questions Socrates asks, and the responses from Lysis all reinforce that what is at stake in the text is Lysis’ character, including his masculinity. (shrink)

This book argues for allyship masculinity as an open-ended, intersectional model for feminist men. It provides a roadmap for navigating between toxic masculinity on one side, and feminist androgyny on the other. Normative visions for what men should be take many forms. For some it is love and mindfulness; for others, wildness and heroic virtue. For still others the desire to separate a healthy manhood from toxic masculinity is a mistake: better to refuse to be men and (...) salvage our humanity. Though I challenge the visions that Mary Wollstonecraft, bell hooks, and others have offered, I share their belief that masculinity can be grounded in feminist values and practices. I argue that we can make sense of relational allyship as practices of feminist masculinity, such that men can make distinctive and constructive contributions to gender justice in the unjust meantime. (shrink)

Recent feminist and postmodern thought has critiqued traditional conceptions of masculinity, describing the effect that the distinctive masculinity of the "man of reason" has had on the history of philosophy, on consciousness, and on the academy. A common characteristic of the recent literature on masculinity is that it reflects the historical and cultural context in which it is written -- a context of binary, hierarchical dualisms which involve certain symbolic associations. These dualisms, such as Man-Woman, masculine-feminine, (...) and reason-emotion, arguably find their roots in Pythagorean philosophy and can be traced through the Renaissance to our current historical context. One example is our conception of reason: the association of maleness with a clear, determinate mode of thought, i.e. reason, was incorporated into the form-matter distinction that was central to Greek thought. This paper will show that in cases where women attempt to redefine the dichotomy by revaluing the traditionally feminine (like feelings and emotions) over the traditionally masculine (like reason) their work is often mistakenly criticized for being purely political; conversely, when men attempt to redefine the same dichotomy in an attempt to allow men to "get back in touch with their feelings," to be nurturers, their work is described in terms of providing a better epistemology. The current literature on masculinity explores alternatives to rewriting or redefining Woman that try to avoid the problem of status remaining with redefinition. This alternative is rewriting or redefining Man. Through redefining Man, one may be able to reconceptualize the privileged side of the hierarchical dualism in such a way that it is no longer privileged. Deprivileging, as well as redefining Man, is argued by theorists of masculinity to be possible because while the devalued status of the inferior side of a hierarchical dualism tends to keep the same status when redefined, it may be possible to redefine the privileged side of the dualism in such a way that it loses its privileged status. Unfortunately, many of these attempts to rewrite or redefine masculinity have detrimental faults of their own. Finally, this paper will discuss more promising possibilities for new definitions of Man, as well as a vision for better interaction between the work of women and men in general. (shrink)

In her book, Down Girl, Manne proposes to uncover the “logic” of misogyny, bringing clarity to a notion that she describes as both “loaded” and simultaneously “politically marginal.” Manne is aware that full insight into the “logic” of misogyny will require not just a “what” but a “why.” Though Manne finds herself largely devoted to the former task, the latter is in the not-too-distant periphery. -/- Manne proposes to understand misogyny, as a general framework, in terms of what it does (...) to women. Misogyny, she writes, is a system that polices and enforces the patriarchal social order (33). That’s the “what.” As for the “why,” Manne suggests that misogyny is what women experience because they fail to live up to the moral standards set out for women by that social order. I find Manne’s analysis insightful, interesting, and well argued. And yet, I find her account incomplete. While I remain fully convinced by her analysis of what misogyny is, I am less persuaded by her analysis of why misogyny is. For a full analysis of the “logic” of misogyny, one needs to understand how the patriarchy manifests in men an interest in participating in its enforcement. Or so I hope to motivate here. I aim to draw a line from the patriarchy to toxic masculinity to misogyny so that we have a clearer picture as to why men are invested in this system. I thus hope to offer here an analysis that is underdeveloped in Manne’s book, but is equally worthy of attention if we want fully to understand the complex machinations underlying misogyny. (shrink)

This chapter explores the hidden depths beneath the vibrant veneer of AppleTV's breakout, award-winning sitcom – Ted Lasso. Ted Lasso depicts several flavors of toxic masculinity. Toxic masculinity is the wrong path, clearly a moral vice. It encourages harmful behavior, such as sexual assault and domestic violence. Toxic masculinity has also been found to harm men, increasing rates of depression, stress, and substance abuse, as well as alcoholism, cancer, and sexually transmitted infections. In contrast, Ted Lasso consistently (...) depicts positive masculinity as balancing traditionally masculine and feminine traits. (shrink)

In The Man Problem, Ross Honeywill posits that the potential for evil in all men is the social, political, and economic problem of our age. Drawing on the work of social critics and theorists including Zygmunt Bauman, Karl Marx, Hannah Arendt, Simone de Beauvoir, Jean Baudrillard, Slavoj Žižek, and others, the book traces destructive masculinity through cultural texts, social systems, and everyday life practices. Using the lens of social theory, social philosophy, feminist cultural studies, and sociology, The Man (...) Problem explores the legacy of the Enlightenment as a context for a social world constructed by men (in modernity), deconstructed (in postmodernity) and reconstructed (in the liquid present). This book investigates the outlines of the patriarchy and why the men who legitimate it behave the way they do. Despite the troubled and troubling legacy of masculinity, Honeywill reveals an alternative path forward. (shrink)

The Second Sex can be read as a compelling philosophical exploration of masculinity. Beauvoir proposes to understand masculinity as a situation. It is an impasse as men are stuck in a position where they seek recognition from women, but they construct women in such a way that the recognition women can give them is incomplete and unsatisfying. This understanding of masculinity is crucial for Beauvoir’s emancipatory agenda and suggests that men have nonaltruistic reasons to take part in (...) feminist movements. (shrink)

This paper presents a review of Masculinity and the War on Terror by Bonnie Mann. It examines Mann's multi-leveled analysis of the ways that gender processes operate to hook us into militarism at deep levels. It examines Mann's analysis of how gender processes organized various forms of torture and violence involved in the so-called war on terror.

Through exploring transatlantic film history, this book uncovers the ways in which these men were presented in media and on screen, arguing that they carry with them, even in films made at the height of censorship, an appealing and attractive queerness. Owen-King expands on Eve Kosofsky Sedgewick's theory of homosocial/homosexual continuum and offer readings of film texts that use her theories to survey gender and sexual identities within Hollywood's Golden Era.

Supernatural illustrates two dominant ideals of masculinity, the warrior and the sovereign. The sovereign has what Isaiah Berlin described as both positive and negative liberty. Negative liberty is freedom from things, like restrictions, restraints, obstacles, coercion, or force. The season finale reveals that this feud is based on an overly simplistic understanding of their two masculine ideals. Positive liberty is the freedom to do things. For the sovereign, this means having the unfettered ability to choose goals and accomplish them. (...) Supernatural is largely about men navigating their masculinity. The characters and the show itself appear to have some vacillating opinions of women and femininity. Love is a paradox in Supernatural with its masculine ideals of strength and independence. But in order to be masculine, one must first and foremost be human. And to be human, one needs love. (shrink)

This essay analyzes masculinity as an ecclesial strategy for maintaining cultural and political power. It begins by examining the masculine theology promoted by the German Christian Movement that gave religious justification for Nazism’s violence against those who did not conform to their masculine norms. Drawing on conceptions of ‘legitimation crisis’ and masculinities studies, it argues that the masculine theology of the German Christians, predicated on a desire for social and political relevancy, shares a similar logic with current American evangelical (...) masculinity. In conclusion, it turns to Dietrich Bonhoeffer for resources of ecclesial resistance to these masculine temptations for cultural relevancy and political power. (shrink)

Through examining practices of torture, extra-judicial assassination, and first person accounts of soldiers on the ground, Bonnie Mann develops a new theory of gender.

Over that last several decades the ethics of war has grown into a major subfield in philosophy at the same time as large literatures have developed on the relation between gender and war as well as feminist approaches to the ethics of war. This article aims to contribute to these literatures and to bring them into closer contact. It argues that canonical just war theorists such as Grotius, Pufendorf, Vattel, and Walzer rely on appeals to masculinity to help (...) ground the obligations of soldiers to participate in war upon command. This appeal helps them overcome their otherwise weak arguments for the political subordination of soldiers, or what I call the Internal Problem of the soldier. It also helps explain a problem that has vexed contemporary ethics of war scholars, namely, the supposed equal right to kill combatants in war, or what I call the External Problem of the soldier. If this is true, then just war theorists should be much more concerned with the gender and war literature and find common ground with feminists who have treated the problem of the political standing of soldiers as a philosophical priority. (shrink)

This chapter argues that in addition to being a hilarious stoner comedy, one of the most beloved cult films of all time, and a trenchant genre critique of film noir detective cinema, as well as American Westerns, Ethan and Joel Coen’s film, The Big Lebowski (1998, TBL), also presents reflections on several important philosophical themes. First, as a matter of feminist and gender philosophy, TBL examines and criticizes prominent ideals of masculinity, especially as they appear in US cinema, (...) exploring the question of what a better kind of man might be. Second, that project is woven together with an investigation of virtue as exemplified by the film’s protagonist, Jeffrey “The Dude” Lebowski. TBL portrays in The Dude a man whose virtues include Epicurean-like excellences related to contented poverty, equality, community, and friendship. Friendship is also a virtue among Aristotelians, and The Dude’s culture of friendship, from an Aristotelian perspective, bears significant political import. By positioning The Dude at a mean between the extremes of his friend Walter Sobchak’s excess and the nihilists’ deficiencies, TBL explores the way rules and rule-following properly fit into virtuous moral life. In The Dude, the film shows how moral virtue not only requires intellectual excellences but also the right kind of character. And third, perhaps most centrally, TBL engages the problem of modern European nihilism and the effect it has had upon US culture. By means of the “abiding” virtues it valorizes, existential repetition, comedy itself, and the way its characters inhabit time, TBL confronts the death, despair, and disillusionment nihilism yields. (shrink)

This article argues that Stanley Cavell's notion of moral perfectionism must be understood, within the American cultural context, as deeply intertwined with myths of heroic American masculinity. It traces connections between Cavell's descriptions of moral perfectionism, the transcendentalist authors on whom he relies, and writings about the myth of the American frontier hero. When understood as a tradition of masculinity, it becomes possible to trace moral perfectionism across much wider areas of American cinematic culture than Cavell's reading suggests; (...) Good Will Hunting is used as an example which further illuminates the relationship between moral perfectionism and American masculinities. Psychoanalysis, a major feature of Good Will Hunting as well as an important aspect of Cavellian moral perfectionism, must also be revisited in terms of the differences in its popular mythologisation for men versus for women. (shrink)

This article brings into dialogue the work of Jean-Luc Nancy and Berlin School filmmaker Valeska Grisebach to consider the relationship between film sound, gender and settler colonialism in Western...

Ubuntu is a Bantu term meaning humanity. It is also a philosophical and ethical system of thought, from which definitions of humanness, togetherness, and social politics of difference arise. Devi Dee Mucina is a Black Indigenous Ubuntu man. In Ubuntu Relational Love, he uses Ubuntu oratures as tools to address the impacts of Euro-colonialism while regenerating relational Ubuntu governance structures. Called "millet granaries" to reflect the nourishing and sustaining nature of Indigenous knowledges, and written as letters addressed to his mother, (...) father, and children, Mucina's oratures take up questions of geopolitics, social justice, and resistance. Working through personal and historical legacies of dispossession and oppression, he challenges the fragmentation of Indigenous families and cultures and decolonizes impositions of white supremacy and masculinity. Drawing on anti-racist, African feminist, and Ubuntu theories and critically influenced by Indigenous masculinities scholarship in Canada, Ubuntu Relational Love is a powerful and engaging book. (shrink)

This is an interesting reinterpretation of masculine and feminine that speaks to contemporary perspectives on to what extent gender is a spectrum, especially when we consider the fates of all the so‐called "masculine" men in Dune. On one level, in Denis Villeneuve's Dune women become empowered, while the men become emasculated. Examining gender in Dune would be incomplete without a look at Baron Harkonnen, who, in both Frank Herbert's book and in David Lynch's 1984 film, is clearly depicted not just (...) as gay, but as embodying a sort of deviant sexuality. So, it appears that the traditional masculine/feminine gender binary is challenged throughout Villeneuve's part one, with many of the male characters embodying a feminized masculinity and with most of the female characters existing within a feminine imaginary to the point that Dune 's society borders on the androgynous. (shrink)

Ce livre réunit douze articles publiés dans différentes revues entre 1979 et 1993 qui, tous, abordent sous un angle un peu différent une question qui taraude l'auteur : quel est le fondement de la hiérarchie entre les sexes ? Françoise Héritier, anthropologue, observe tout d'abord celle-ci chez les Samo, ethnie du Burkina Faso qui fut son premier terrain, mais elle la repère également dans tous les systèmes de parenté. C'est en effet en tant qu'anthropologue de la parenté qu'elle pours..

At least since the late nineteenth century, toy chemistry sets have featured in standard scripts of the achievement of eminence in science, and they remain important in constructions of scientific identity. Using a selection of these toys manufactured in Britain and the United States, and with particular reference to the two dominant American brands, Gilbert and Chemcraft, this paper suggests that early twentieth-century chemistry sets were rooted in overlapping Victorian traditions of entertainment magic and scientific recreations. As chemistry set marketing (...) copy gradually reoriented towards emphasising scientific modernity, citizenship, discipline and educational value, pre-twentieth-century traditions were subsumed within domestic—and specifically masculine—tropes. These developments in branding strategies point to transformations in both users’ engagement with their chemistry sets and the role of scientific toys in domestic play. The chemistry set serves here as a useful tool for measuring cultural change and lay engagement with chemistry.Keywords: Chemistry sets; Advertising; Gender; Magic; Toys. (shrink)

Hegemonic masculinity, a framework where stereotypically masculine traits are over-emphasized, plays a central role in sport, partly due to an excessive focus on winning. This type of masculinity marginalizes those that do not possess specific traits, including many women and men. I argue sport reform focused on mitigating hypercompetitive attitudes can reduce this harmful and marginalizing hegemonic masculinity in sport. I make this argument first by challenging the dichotomous nature of sport, especially in recognizing that all outcomes (...) are a blend of winning and losing, that ties are relevant and informative outcomes to contests, and that winning and losing do not always tell accurate stories of the outcome. Secondly, I contend that expanding the potential outcomes in sport can help broaden the emphasis of competitive sport to take into account playing well and improving, in terms of both the test and the contest. I conclude that these reforms decrease hegemonic masculinity, making sport better for all. (shrink)

The argument that justice entails a form of what is deserved continues to inform attitudes about punishment. The belief in ‘just deserts’ is especially relevant in cases of punishment that are not court-ordered or officially prescribed, but nonetheless are considered deserved. Perhaps the most egregious example concerns incarcerated persons who are sexually assaulted. The belief in violence as justly deserved is ethically problematic, negatively affecting the health of incarcerated persons, as well as those outside of prisons. I argue that in (...) the context of prison sexual violence, acceptance and proffering of the just deserts position is founded upon and promulgates toxic masculinity, which undermines the personhood of prisoners and reinforces a culture of homophobia and sexism both within and beyond prison walls. I outline an alternative based on an Ubuntu ethic that rejects prison sexual violence as a form of just deserts and fosters an approach to justice that seeks reconciliation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theorizing Chinese Masculinity: Society and Gender in ChinaKwai-Cheung LoTheorizing Chinese Masculinity: Society and Gender in China. By Kam Louie. Cam-bridge: Cambridge University Press, 2002. Pp. 239. Hardcover U.S. $60.00.In Theorizing Chinese Masculinity: Society and Gender in China Kam Louie offers us a very clear and concise analysis of the cultural models of Chinese masculinity from ancient imperial times to the present age of transnational (...) contact. Although academic works on Chinese masculinity are not totally absent, systematic and thorough historical surveys of this topic are still rare. While gender studies of China are predominantly on femininity or other women-related issues, man as a gendered category has long escaped serious academic attention. Louie's book could be considered a pioneering effort to provide a rather comprehensive study of this subject. Besides describing in detail the historical development of the male image from premodern to contemporary times, Louie also focuses on the ways in which Chinese men have been represented under the Western gaze and how these representations have negotiated with the dominant Western culture.The fundamental structure of masculinity in China, according to Louie, operates according to the two poles of wen (literary attainment, cultural knowledge, the mental) and wu (martial valor, martial arts, the physical), which are far more complementary than antagonistic, although the wen polarity has always been prioritized over wu in the conventional Chinese mindset. wen maleness is exemplified by Confucius, the sage of the gentleman-scholar type, whereas Guan Yu, the God of War, represents the wu masculine ideal. These two archetypes of Chinese masculinity [End Page 497] converge in the stern observance of moral demands, self-restraint, and a resistance or even a misogynistic attitude to the faults associated with femininity (i.e., sexual pleasure, comfort, and loss of virility) in order to pursue lofty forms of justice and homosocial binding. The recent popularity of Hong Kong martial arts films in the West may help Western readers become accustomed to the traditional Chinese idea that the ideal balance of wen and wu places emphasis on strategy and learning as a means of avoiding the use of violence. Louie repeatedly asserts that, in the Chinese cultural context, all men by definition have some wen and/or some wu, thus negating a simplified dichotomy.The highest ideal of Chinese maleness is that of a single individual who can demonstrate at the highest level the cultural credentials and physical skills of wen and wu. That is to say, the great man who can hold a brush in his right hand and a sword or some other weapon in his left, demonstrating prowess in both kinds of effort. But in terms of their sex appeal, it is always the softer, cerebral, scholarly men of wen who are more attractive to Chinese women than their macho, brawny opposite. Other than analyzing the heterosexual relationships of Chinese manhood, Louie also provocatively suggests that brotherhood and passions between men are never simply homosocial but can have sexual implications. He supports this claim by making reference to many classical texts that depict men sleeping together, leading to strong emotional attachments and jealousy, as if they were in a romantic or erotic liaison. What distinguishes Louie's wen/wu duality from the conventional yin/yang binary opposition (which is also an artificial difference that defines the Chinese male in relation to Western men and reinforces the stereotype of a feminized Chinese masculinity) is that he believes his dyad of Chinese masculinity to be more resilient, flexible, and adaptable to historical change, hybridizing with Western culture while simultaneously exerting its own global influence on non-Chinese cultures.Covering a vast range of historical and contemporary materials and a variety of genres, from classical philosophy to traditional vernacular fiction (e.g., The Romance of the Three Kingdoms and The Water Margin), through Lao She's early twentieth-century novel The Two Mas, the subversive portrayals of men by modern Chinese women writers, to contemporary Hong Kong action cinema—all in a relatively slim volume—Louie is at his best, for example, when observing and depicting character, but he is not so good at analyzing his texts on a... (shrink)

Our paper focuses on the philosophical perspective of constructing active caring masculinities agencies in the contemporary feminist discourse. Since contemporary feminisms are not simply anti-essentialist, but more importantly, polyphonic, we believe that it is far more appropriate to talk about ‘masculinities’ as opposed to ‘masculinity’. We are proposing a revised understanding of the self in which the self is not defined primarily in the dichotomous, categorical one-other relationship. We use Paul Ricoeur’s anthropology to describe the self as relational, as (...) well as Joan Tronto’s recent perspective on care which fits well with a Ricoeurian reconstruction of the self. We also engage with Raewyn Connell’s discourse on masculinity and more specifically, hegemonic masculinity. By using ‘caring masculine agencies’ as an alternative to ‘masculinity as reactive anti-femininity’, we are proposing a paradigm shift that hopefully is flexible enough to respect the dynamism inherent to any act of gender-identification. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:No Fun and Games Until Someone Loses an Eye: Transgression and Masculinity in Bataille and FoucaultJudith Surkis (bio)In August 1963 Critique published an “Hommage à Georges Bataille,” a special issue commemorating the death of its founder. How did the volume’s contributors go about the seemingly tricky business of pledging fealty to the philosopher of sovereignty? How did they profess loyalty to, in effect recognize, the sovereign subject known (...) to insistently refuse masterful identity?Apparently undisturbed by this difficulty, the articles written by Bataille’s acquaintances—Alfred Metraux, Michel Leiris, Raymond Queneau, André Masson, and Jean Piel amongst them—establish an explicitly fraternal relation to their contemporary. Piel begins his homage with an account of their initial encounter chez Queneau in 1927, noting his “impression of extraordinary fraternity, an impression which, through our last meeting days before his death, never diminished” [721]. Intermingling intellectual and personal history, these occasional pieces remember Bataille in a variety of contexts: the awakening of his interest in ethnology and work on Documents in the 1920s, his early “confrontations” with Hegel and work on Critique sociale and Contre-attaque in the 1930s, his sensitivity to events and developments in post-World-War-II Europe. While significantly diverse in focus, these articles manifest a similar approach, at once biographical and autobiographical, detailing the unfolding of shared intellectual amitié in favorite cafés, apartments, and studios. Bataille emerges here as a historical subject whose interests and investments, while multiple and, to use Leiris’s metonym, even “impossible,” are repeatedly linked to a variety of intellectual and political milieux.Michel Foucault’s “Preface to Transgression” assumes a more reverential tone than the pieces written by members of Bataille’s own generation. While framed as an explicit “homage” in its recognition of a certain debt to Bataille, Foucault’s essay also plays upon the contradiction of pledging loyalty to a “sovereign” who repeatedly renounces his own claim to mastery. Bataille’s death becomes an occasion on which to herald the “breakdown” and “shattering” of the masterful philosophical subject conventionally assumed to be in control of the “natural” language of dialectics [42–43]. For Foucault, a new possibility for philosophy is seen to arise in “the non-dialectical language of the limit which arises only in transgressing the one who speaks” [44], a transgression repeatedly performed, according to Foucault, in Bataille’s own writing and metaphorically enacted in and by his death. Bataille had, after all, proclaimed in the conclusion to Erotism: “To give transgression to philosophy as a foundation (it is the approach of my thought)...” Bataille’s theory of transgression aims to evoke a “world of play” in which “philosophy disintegrates” [275]. Yet, if the disintegration of philosophy in and through transgression is already Bataille’s “project,” we might inquire into why Foucault frames his article as a preface. [End Page 18]In introducing this presumably already achieved transgression, the “Preface” affects a curious, alternating temporality, a certain confusion of anteriority and posteriority. 1 At once following and preceding Bataille, Foucault remains out of sync and hence unable to coincide with Bataille in the shared amitié inscribed by the author’s contemporaries; it would appear that this generational gap introduces a certain shift in the recollection of Bataille’s legacy. Following in his footsteps, Foucault appropriates one of Bataille’s own disorienting gestures—the tactical use of prefaces, itself mentioned in the “Preface” [43]—in order to dislodge Bataille from his anterior position; instead, Bataille comes to epitomize the transgression predicted by Foucault’s “philosophical” preface. Bataille’s (and, by implication, Foucault’s own) “location” becomes confused and obscured; as I hope to show, Foucault is invested in achieving this state of indeterminacy for both himself and Bataille.To honor Bataille in death assumes a double significance for Foucault: it represents a “transgression of the philosopher’s being” which “has sent us to the pure transgression of his texts” [40] and simultaneously allows Foucault to sacralize Bataille. “Pure transgression” becomes liberated from the historically located being of the philosopher. And further, since the language of transgression is linked by Foucault to the “death of God,” Bataille becomes, in a sense, “deified” in the announcement and celebration of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DisaffiliationsBeauvoir and Gorz on Masculinity as AgingPenelope DeutscherThe same drama of flesh and spirit, and of finitude and transcendence, plays itself out in both sexes; both are eaten away by time, stalked by death.The Second Sex, 763Simone de Beauvoir wrote her second large theoretical work in 1970, La Vieillesse (V), some nine years after André Gorz published a two-part article, “Le Vieillissement,” in Les Temps Modernes, in 1961 (...) and 1962. These were essays in which Gorz did not hesitate to refer to the “conflict between generations.” He found unremarkable the constant transitions involved in what he saw as a combat between younger and older age groups, unremarkable that the young would resent the domination of the aged and find themselves resented in turn. The aged would bear heavily on the young, but eventually find themselves demeaned if not subordinated by them.Since Gorz was one of the many references in La Vieillesse, Beauvoir was using resources that could have prompted her to think of youth and aging as a further domain of group-based conflict and hostility. Instead, she preferred a different language. Stories that might have seemed to be those of inter-generational conflict were present in her work—she mentions a story from the Brothers Grimm of three generations: son, father, and grandfather. The father treats the grandfather abusively until he learns that his son accordingly anticipates repeating the same treatment toward him. But Beauvoir does not narrate the story as one of conflict between groups who should be understood as “generations.”1 For Gorz, by contrast, such relations seem inevitable. He writes [End Page 88] of young men frustrated by their disenfranchisement by older men, who are in turn disenfranchised as young men eventually manage to usurp them.Just as the language of group-based conflict seems to Gorz obvious to describe such relations, so does the tacit (though not overtly noted) masculinity of their experience. But because he does not directly note that the conflict, on his own account, occurs between the younger and older generations of males, it is not clear how a vision of generational conflict might be inflected by a sense that such relations are also those of sexual difference. How might that affect relations between the sexes or relations among women of different ages?For her part, Beauvoir did refer to tensions between younger and older women, both in The Second Sex (SS) and Old Age(OA), but these were largely references to relations between mothers and daughters. They were familial stories. Certainly, they were refracted through structure and social context: It is the impoverished status and history of women that, in Beauvoir’s view, inhibits their lives to the point that mothers and daughters resent each other. But describing such tensions, Beauvoir does not present them as competition between groups. Her visions are those of individual experiences occurring in family contexts, not those of a generation of women of a particular age group, understanding each other as engaged in some kind of potentially conflictual group relations with a group of women understood as generationally younger or older. This is not to say that Beauvoir ought to have preferred the language of generational conflict in considering aging. But in understanding that she turned away, without saying so, from a model that might well have seemed most plausible, we can think further about the interpretation that did seem more plausible to her.How, then, do aging and sex interact for Beauvoir? Her presentation of aging in The Second Sex is characteristically ambivalent. She describes middle-aged women who have bet on the norms of femininity—“She has counted on her sexual attributes far more than man has” (SS, 620)—only to be confronted with the dilemmas of the transformation brought by time. Beauvoir takes this transformation to be largely negative—comprehended in terms of loss rather than possible gain. She describes the physical transformation of aging in terms of degeneration and the passing of youth, beauty, health, innovation, capacity. She also claims, albeit with an important exception, that it is experienced by the woman negatively, with accompanying effects of shock, discontinuity, crisis, anxious concern, denial... (shrink)

Carnage in the classroom, misogynists in high office, sociopaths in uniform, masculinity is a killer. From styles of dress to the stunted capacity for expressing a diversity of emotions, becoming a man involves killing off and repudiating anything that in our society is held as feminine. When a person is unable to show compassion and tenderness, or when exposed for their frailties, feels angry and humiliated, they have problems. Problems that none of us are immune to. Masculinity, Cremin (...) provocatively declares, is a generic disorder of a sick society that afflicts even the best of us. Neither a condition of being human nor even of male, it is a disorder, as she illustrates, of a capitalist society that depends and even thrives upon its very symptoms. From the perspective of a trans woman raised to be a man, the book maps the disorder and speculates on the possible means to overcome it. Instead of signifying weakness, catastrophes can be prevented when the qualities men often fear and women often feel subordinated to are prioritised, affirmed and nourished. Drawing, amongst others, on Marx and Freud, Cremin eloquently demonstrates why there can be no future other than one in which we are all reconciled as a society with the feminine. In such a future, the terms 'masculine' and 'feminine' will neither define us nor determine our relationship to one another. (shrink)

In this essay I examine how compulsory military service and the Roman Catholic Church uphold and perpetuate an inadequate notion of masculinity in South Korea. I argue that the militaristic and Catholic definitions of masculinity significantly and pejoratively affect Korean culture. To unlearn these definitions, I propose an educational "readjusting" program that denounces any unjust discrimination on the basis of sex and gender.

The sport of wheelchair rugby is the subject of a recent film Murderball, which tells the story of the apparently intense rivalry between the Canadian and United States men's teams. In part, the story is told through the lives of some of the game's leading players and coaches. Murderball deals with a series of ethical and political questions concerned with conceptions of disability, articulations of sporting bodies, and the value attached to sporting performance. In this paper we offer a critique (...) of Murderball and explore a number of themes including: (1) What can disabled bodies do?; (2) This is not the Special Olympics; and (3) ?Hot? and disabled. We conclude that these themes offer us new intellectual challenges for thinking about the physical education experiences of young disabled people and progression in disability sport. Indeed, we argue that Murderball moves disability issues into new intellectual terrain, thus increasing the ways in which people who work with young people and sport might need to take account of disability. (shrink)

This paper responds to two trends in debates about Plato's view of women in the Republic. First, many scholars argue or assume that Plato seeks to minimize the influence of femininity in the ideal city, and to make guardian women themselves as “masculine” as possible. Second, scholars who address the relationship between Plato's views of women and his psychological theory tend to focus on the reasoning and appetitive parts of the tripartite soul. In response to the first point, we argue (...) that the idea that Plato seeks to masculinize/de-feminize the city oversimplifies his treatment of Greek gender norms. Although he does want to eliminate some traditionally feminine qualities from the city, he also seeks to eliminate many masculine qualities as well. Moreover, while he tries to make guardian women more like men in some respects, he simultaneously aims to make guardian men more like Greek women in important ways. Regarding the second point, we argue that this project of reimagining gender norms is illuminated by Plato's psychology, but instead of emphasizing reason and appetite, we show how his views are connected to his account of the third, “spirited” part of the soul, thumos, and its dual hard/soft or aggressive/gentle nature. (shrink)

Philosophy and Hip-Hop: Ruminations on Postmodern Cultural Form opens up the philosophical life force that informs the construction of Hip-hop by turning the gaze of the philosopher upon those blind spots that exist within existing scholarship. Traditional Departments of Philosophy will find this book a solid companion in Contemporary Philosophy or Aesthetic Theory. Inside these pages is a project that parallels the themes of existential angst, corporate elitism, social consciousness, male privilege and masculinity. This book illustrates (...) the abundance of philosophical meaning in the textual and graphic elements of Hip-hop, and thus places Hip-hop within the philosophical canon. (shrink)

(1997). Philosophie au masculin? Georg Simmel et les images de la virilité à l'aube de l'ère nazie. The European Legacy: Vol. 2, No. 6, pp. 1011-1030.

How are ‘philosophy’ and ‘gender’ implicated? Throughout history, philosophers—mostly men, though with more women among their number than is sometimes supposed—have often sought to specify and justify the proper roles of women and men, and to explore the political consequences of sexual difference. The last forty years, however, have seen a dramatic explosion of critical thinking about how philosophy is a gendered discipline; there has also been an abundance of philosophical work that uses gender as a central analytic (...) category. In particular, feminist philosophy has become established as a major field of inquiry, and it is now complemented by related emerging areas, including the philosophy of race and the philosophy of sex and love. For those working in Philosophy and Gender dizzying questions such as the following arise: What justifications were used historically for the exclusion or inclusion of women in political life, and what is their contemporary resonance? How is what counts as knowledge shaped by gender norms? What metaphysical questions about identity are raised by sex change? How might some feminist philosophies risk reproducing racist assumptions about what it means to be a woman, while some critical philosophies of race assume a masculine subject? What does it mean to say that moral theories are gendered? Addressing the need for an authoritative and comprehensive reference work to enable users to answer these and other questions, and to make sense of—and to navigate around—an ever more complex corpus of scholarly literature, Philosophy and Gender is a new title in Routledge’s acclaimed Critical Concepts in Philosophy series. Edited by Cressida J. Heyes, it is a four-volume collection of foundational and the very best cutting-edge scholarship. It features critical analysis of gender as it relates to philosophy of mind and language, epistemology, metaphysics, logic, ethics, social and political thought, aesthetics, and philosophy of science; it is also distinctive in showing how feminist thought has been intertwined in both analytic and continental traditions. The collection reconfigures ‘gender and philosophy’ into an integrated field of inquiry while providing an invaluable resource for scholars in all disciplines who need to know how to think critically about gender. In so doing it responds to recent curriculum developments, while providing a crucial reference guide for theoretically minded scholars across the humanities and social sciences. Supplemented with a full index, and including an introduction, newly written by the editor, which places the assembled materials in their historical and intellectual context, Philosophy and Gender is destined to be valued by scholars and students as a vital research resource. (shrink)

This paper will outline some of the ways in which traditional pedagogies facilitate ‘masculine’ ideals of thinking, while excluding and denigrating the ‘feminine’. It will be shown that unlike traditional pedagogies, P4C reconstructs the gendered dualisms (e.g. mind/body, reason/emotion, individual/community) that form the basis of traditional gender stereotypes. Consequently, P4C reconstructs traditional gender stereotypes and challenges the traditional gendering of school subjects, which contributes to the underperformance of girls in math and science and the devaluation of the ‘feminine’ arts and (...) humanities. It will also be shown that P4C may be particularly valuable for overcoming the current concerns about the educational performance of boys, especially in relation to literacy and behavioral problems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Women and Philosophy in Eighteenth-Century Germany ed. by Corey W. DyckJulia BorcherdingCorey W. Dyck, editor. Women and Philosophy in Eighteenth-Century Germany. Oxford: Oxford University Press, 2021. Pp. 272. Hardback, $85.00.In more ways than one, this volume constitutes an important contribution to ongoing efforts to reconfigure and enrich our existing philosophical canon and to question the narratives that have led to its current shape. To start, while (...) there is a growing amount of research dedicated to recovering the contributions of women to early modern philosophy, much of this work focuses on the seventeenth century, and geographically centers on England, France, and Italy. By turning the spotlight on eighteenth-century Germany, this volume broadens the scope of these efforts in an important way. Further, with the historiography of this period still shaped by a long-standing dismissive treatment of post-Leibnizian German philosophy and by the long shadow cast by the success of Kant's Critical philosophy, which eclipsed many of the thinkers opposed to it, challenges to its traditional narratives seem especially important. The editor's earlier collection (coedited with Falk Wunderlich) on Kant and his German contemporaries already succeeded in mounting such a challenge by showing that German philosophy throughout the eighteenth century in fact presents us with an extraordinarily rich tableau of intellectual life (Kant and His German Contemporaries. Vol. 1: Logic, Mind, Epistemology, Science and Ethics [Cambridge: Cambridge University Press, 2018]).The present volume stands as a further valuable contribution to relativizing the still dominant narrative of German philosophy as the story of a select few brilliant minds. It successfully dispenses not only with the idea that those minds were few, but also with the equally persistent one that they were exclusively male. Already in the nineteenth century, we find historians such as Karl Joël explicitly casting the new age of German philosophy inaugurated by Kant as its "masculine epoch"—an image undoubtedly furthered by its main protagonist, who cast philosophical acumen in decidedly male terms when he observed that "[a] woman who has a head full of Greek, like Madame Dacier, or one who engages in debate about the intricacies of mechanics, like the Marquise du Châtelet, might just as well have a beard; for that expresses in a more recognizable form the profundity for which she strives" (Karl Joël, Die Frauen in der Philosophie [Hamburg, 1896], 48; Immanuel Kant, Beobachtungen über das Gefühl des Schönen und Erhabenen [Königsberg, 1764], translation in Londa Schiebinger, The Mind Has No Sex? Women in the Origins of Modern Science [Cambridge, MA: Harvard University Press, 1989], 146; both cited in Eileen O'Neill, "Disappearing Ink: Early Modern Women Philosophers and Their Fate in History," in Philosophy in a Feminist [End Page 154] Voice: Critiques and Reconstructions, ed. Janet A. Kourany [Princeton, NJ: Princeton University Press, 1997], 17–62). Yet as the contributions to this volume forcefully illustrate, women in the period did—in spite of the numerous severe social, religious, and political obstacles they faced—in fact manage to gain access to its intellectual sphere, and actively shaped its philosophical landscape.While the papers collected here are of high quality throughout, they do vary in their approach. Many chapters, especially in the earlier parts of the volume, investigate female figures as philosophers in their own right, and carve out their self-standing contributions to prominent philosophical movements and debates. Focusing on Sophie of Hanover's correspondence with Leibniz, Christian Leduc's chapter begins by examining her metaphysical views and argues, against standing interpretations, that her main aim is to defend a version of the doctrine of physical influence as an account of mind-body interaction while rejecting metaphysical commitments regarding the nature of the soul in favor of a more agnostic, Lockean empiricist approach. In chapter 3, Stefanie Buchenau shows how women engaging with Wolffian Schulphilosophie began to view themselves as more than teachers and translators and started to claim the title of philosophers. Using the example of Johanna Charlotte Unzer, Buchenau convincingly argues that despite the "feminine," aesthetic garb of her thought, Unzer in fact offers a serious critique and revision of the Wolffian model of... (shrink)

The role of competition in philosophy is not just a pedagogical concern, but also a feminist concern. Competitive philosophy in schools is intrinsically linked to Janice Moulton’s feminist critique of academic philosophy referred to as ‘The Adversary Method’. She argues that dialogue that emphasises adversarial methods of argumentation promote dominant notions of masculinity. Many philosophers and educators argue that this traditional ideal of masculinity and the adversarial mode of communicating are problematic for a variety of (...) reasons. There has also been a broad array of empirical research demonstrating gender differences in classroom dialogue, including girls feeling targeted by teachers and boys due to the culture established with competitive-type dialogues. There is a direct link between this research and the espousal of masculine Reason in education. More, this kind of Reason is one that is overemphasised in competitive dialogues, such as debates or competitive philosophy. There are three primary concerns for competitive philosophy. Firstly, that it disadvantages girls in particular by over-emphasising masculine attributes. Secondly, that it disadvantages all students, regardless of sex, by over-emphasising masculine attributes. And thirdly, that it undermines the values of the Philosophy for/with Children and the Community of Inquiry approach by, again, over-emphasising masculine attributes. Therefore, the concern for competition in philosophy is not just about pedagogy, it is about justice. (shrink)

This paper brings together neurodiversity studies with the notion of epistemic violence to form a theoretical framework to further understand and discuss Edith Sheffer’s findings on the construction of Autism as a diagnostic concept in Nazi Vienna: the Nazi Regime distinguished between worthy Autistic lives and unworthy Autistic lives, resulting in frameworks and stereotypes that are in place to this day. This project is of five intertwined dimensions: A) This paper uses the framework of epistemic violence to shine light on (...) the construction of Autism as a diagnostic notion in Nazi Vienna. B) It brings together neurodiversity, epistemic violence and Sheffer’s historical study to further understand the interwovenness of different forms of violence with one another. C) It discusses stereotypes and conventional frameworks surrounding Autism with regards to the forms of gendered exclusion they entail and reinforce. D) I draw from critical studies of Western Mathematics to shine light on the interwovenness of this image of thought with masculine coded images surrounding Autism. E) Bringing these findings and movements together, I open up the question of whether there is an epistemic afterlife to fascism. (shrink)

This study tests the hypothesis that the perception of philosophy as a male-oriented discipline contributes to the pronounced gender disparity within the field. To assess the hypothesis, we determined the extent to which individuals view philosophy as masculine, and whether individual differences in this correspond with greater identification with philosophy. We also tested whether identification with philosophy correlated to interest in it. We discovered, first, that the more women view philosophy as masculine, the less they (...) identify with it, and second, that the less women identify with philosophy, the less they want to major in it. Interestingly, this result does not hold for men—their viewing philosophy as masculine does not correspond to their identification with it, nor does it correlate with their likelihood of majoring in it. We also discovered that the typical student does not have a preconceived notion of philosophy as masculine; this suggests that they come to view philosophy as masculine the more they do it, which in turn supports the possibility that teaching the discipline differently may prevent students from conceiving of philosophy as masculine, thus allowing a path to reducing the gender disparity. (shrink)

Surveys of modern thought usually distinguish between different philosophical positions, for example, “liberalism,” “utilitarianism,” “universalist moral philosophy,” “German Idealism,” “Marxism,” “Critical Theory,” or “communitarianism.” A feminist perspective, however, reveals shared patterns of thinking: certain androcentric conceptions recur regularly, linking otherwise widely disparate philosophical approaches with each other. This article concerns these kinds of patterns. I shall discuss eight concepts that exemplify the masculine features of the philosophical tradition of modernity. At the same time, I aim to show that the (...) feminist critique of the canon does not rely on a unified theory. Although the critics agree largely, if not entirely, on the task of revealing women's exclusion and devaluation, views differ regarding the conclusions to be drawn from this critical reading. While some authors suggest that ideas such as “the individual,” “equality,” or “autonomy” should be discarded entirely, others seek to develop new understandings of these concepts that fully include women. These differences of position are related to the controversies that characterize contemporary philosophy generally, particularly in connection with the objections against universalist conceptions formulated in the context of so‐called “postmodern” thought and communitarianism. Since the feminist critique of the canon as a whole is so diverse, I can discuss only a few examples here. (shrink)

This book contains readings of canonical Western philosophical texts from the viewpoint of current feminist thinking. The contributors focus specifically on the ways in which modern Western philosophy constructs genders and analyzes gender relations. They provide a detailed analysis of modern philosophers’ conceptions of masculinity and femininity and call attention to the intertwining of gender with conceptual schema and networks.

"To be a philosopher and to be a feminist are one and the same thing. A feminist is a woman who does not allow anyone to think in her place."-from _Hipparchia's Choice_ A work of rare insight and irreverence, _Hipparchia's Choice_ boldly recasts the history of philosophy from the pre-Socratics to the post-Derrideans as one of masculine texts and male problems. The position of women, therefore, is less the result of a hypothetical "femininity" and more the fault of exclusion (...) by men. Nevertheless, women have been and continue to be drawn to "the exercise of thought." So how does a female philosopher become a conceptually adventurous woman? Focusing on the work of Sartre and Beauvoir (specifically, his sexism and her relation to it), Michèle Le Doeuff shows how women philosophers can reclaim a place for feminist concerns. Is _The Second Sex_ a work of philosophy, and, if so, what can it teach us about the relation of philosophy to experience? Now with a new epilogue, _Hipparchia's Choice_ points the way toward a discipline that is accountable to history, feminism, and society. (shrink)