Caring as a Feminist Practice of Moral Reason [1995]

Jaggar, Alison M.

doi:10.4324/9780429499463-16

Cited by 76 publications

(34 citation statements)

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“…While the domestic work of caring can to a certain extent be commodified and paid for, emotional care work involves a relationship that is substantively different. Lynch (1989) identified 'love labour' as emotional care work performed within intimate relationships, a labour that is other directed or heteronomous (Jaggar, 1995;Kittay & Feder, 2001), and an inalienable work, necessarily implicated in fostering the relationship per se. Lynch suggests that this type of care work is special because you cannot, for example, pay someone to have dinner with your partner 'as if it was you', or in this instance, to take decisions about your child's care and schooling, 'as if it was you' your presence is required for the relationship to work.…”

Section: Introductionmentioning

confidence: 97%

Mothers' emotional care work in education and its moral imperative

O’Brien

2007

Gender and Education

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This paper seeks to build on feminist and egalitarian critiques of the traditional allocation of care work to mothers, particularly in relation to understandings of educational care work. It seeks to locate the emotional support work carried out by mothers in the educational field within their daily routines of care, and to make visible the inalienable nature of this gendered work. The paper draws on key findings from an in-depth qualitative study carried out with a sample of 25 mothers in Ireland. It explores mothers' perspectives and understandings of emotional caring within their diverse social positionings, at the time of their children's transfer to second-level education. The findings suggest that mothers, irrespective of their differences, are subject to a moral order of care that necessitates the performance of a great deal of emotional work. This moral imperative is ubiquitous, operating through deeply internalized gender ideologies, and mothers' understandings of care as love. It cements mothers as moral workers, which frees men for other activities. This is a serious issue for women's equality and development, one that must be heard beyond the private space of the home, one that must claim space in public discourse, including the field of education.

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Section: Introductionmentioning

confidence: 97%

Mothers' emotional care work in education and its moral imperative

O’Brien

2007

Gender and Education

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“…What arises from this second vision of cosmopolitanism is an awareness of the importance of relationality, intersubjectivity, and what Judith Butler sees as an endless undertaking of subjects being '(re)constituted through dialectical processes of recognition, within multiple networks of power' (Mitchell, 2007, p. 711). So, while conventional cosmopolitanism advocates an ethics based on universal rights and responsibilities, its critical variant is founded upon a feminist ethics of care that conceives of ethics as something that cannot be set out as abstract principles but which emerges through specific sites and social relationships producing the need for care (Gilligan, 1982;Held, 1993Held, , 1995Jagger, 1989Jagger, , 1991Jagger, , 1995Koehn, 1998;Lawson, 2007;Tronto, 1993). Nevertheless, this critical perspective still relies on a theoretical foundation that advocates care as a guiding ethical principal.…”

Section: Cosmopolitanism Empathy and Carementioning

confidence: 97%

Cosmopolitan empathy in volunteer tourism: a psychosocial perspective

Crossley

2017

Tourism Recreation Research

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Volunteer tourism provides a means of proximate engagement with usually distant others, emphasising reciprocity, cultural learning and humanitarianism in poor communities. As such, the practice has come to be investigated for its potential to engender global citizenship, a broader scope of emotional identification, and new kinds of progressive transnational social spaces. This paper focuses on the intersection between volunteer tourism and cosmopolitan empathy, outlining an account of cosmopolitan empathy that draws on a Lacanian psychosocial reading of tourist subjectivity. This theorisation conceptualises cosmopolitan empathy as an emergent property of interrelated social and psychic fields, which results in the affect serving both ideological and psychological functions. I argue that bridging geographical distance through travel presents volunteer tourists with encounters that can potentially destabilise the discourses and fantasies of the needy, grateful Other underpinning their experiences of cosmopolitan empathy, thus disrupting the conventional spatial ontology of affect that frequently dominates theoretical discussions of cosmopolitanism. ARTICLE HISTORY

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“…I understand the ethics of care to be the ethics that was first given voice to by Carol Gilligan (1982) and Nel Noddings (1984) in the early 1980s, and subsequently taken up and elaborated upon by a number of moral philosophers (see, for example, the essays in Kittay and Meyers 1987; Jaggar 1995; and Bowden 1997). I am interested in care ethics insomuch as it has something to offer moral philosophy in general.…”

Section: Forms Of Particularismmentioning

confidence: 99%

Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li

Star¹

2002

Hypatia

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Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.

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Caring as a Feminist Practice of Moral Reason [1995]

Cited by 76 publications

References 1 publication

Mothers' emotional care work in education and its moral imperative

Mothers' emotional care work in education and its moral imperative

Cosmopolitan empathy in volunteer tourism: a psychosocial perspective

Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li

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