This book presents a new, integrated theory of social oppression, which tackles the fundamental question that no theory of oppression has satisfactorily answered: if there is no natural hierarchy among humans, why are some cases of oppression so persistent? The book argues that the explanation lies in the coercive co-opting of the oppressed to join in their own oppression. This answer sets the stage for analysis throughout the book, as it explores the questions of how and why the oppressed join in their oppression. The book argues that oppression is an institutionally structured harm perpetrated on social groups by other groups using direct and indirect material, economic, and psychological force. Among the most important and insidious of the indirect forces is an economic force that operates through oppressed persons' own rational choices. This force constitutes the central feature of analysis, and the book argues that this force is especially insidious because it conceals the fact of oppression from the oppressed and from others who would be sympathetic to their plight. The oppressed come to believe that they suffer personal failings and this belief appears to absolve society from responsibility. While in the book's view oppression is grounded in material exploitation and physical deprivation, it cannot be long sustained without corresponding psychological forces. The book examines the direct and indirect psychological forces that generate and sustain oppression. It discusses strategies that groups have used to resist oppression and argues that all persons have a moral responsibility to resist in some way. The concluding chapter proposes a concept of freedom that would be possible for humans in a world that is actively opposing oppression, arguing that freedom for each individual is only possible when we achieve freedom for all others.
Property in money, means of subsistence, machines, and other means of production, does not as yet stamp a man as a capitalist if there be wanting the correlative -the wage-worker, the other man who is compelled to sell himself of his own free-will. (Man, Capital, Vol. I, Ch.XXXIII) I. The Problem 1 his paper presents a solution to two related puzzles concerning the nature of oppression: (1) can a social structure be oppressive if the situation that is alleged to be oppressive comes about as the result of the voluntary, informed, rational choice of the allegedly oppressed, and (2) why do oppressed people sometimes appear to join in their own oppression and reinforce it? Although there are several oppressed groups for whom these are interesting questions, I shall focus on the oppression of women, a group for whom these questions are often voiced in the form of accusations or justifications for unequal treatment.On the face of it, the answer to question (1) seems to be no, since one of the criteria of oppression (so I shall argue) is that one suffer harms as a result of coercion. It may be asked, is it really oppression at all if the situation we call oppressive results from the voluntary, informed, rational choice of the purportedly oppressed? In his book, Feminism and Freedom, Michael Levin presents the skeptical position, claiming that any situation that results from choice or preferences vitiates the charge of oppression or discrimination.Whether the assignment of sex roles is a device to keep women in thrall depends on how this assignment came about and how it is sustained. It is not an oppressive device if it came about because men and women for the most part innately prefer things the way they are, or as an unintended consequence of preferences. ... A charge of discrimination is rebuttable by showing (for instance) that the numerical preponderance of men in positions of power came about
This paper investigates an aspect of the question of whether capitalism can be defended as a morally legitimate economic system by asking whether capitalism serves progressive, feminist ends of freedom and gender equality. I argue that although capitalism is subject to critique for increasing economic inequality, it can be seen to decrease gender inequality, particularly in traditional societies. Capitalism brings technological and social innovations that are good for women, and disrupts traditions that subordinate women in materially beneficial and socially progressive ways. Capitalism upholds the ideology of individual rights and the ideal of mutual advantage. By institutionalizing mutual advantage through the logic of voluntary exchange, progressive capitalism promotes the idea that no one is to be expected to sacrifice their interests with no expectation of benefit. Thus capitalism opposes the traditional, sexist ideal of womanly self-sacrifice.
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