Feminist Ethics

The question of women’s corporeality and bodies is at the center of feminist research into questions of knowledge, as well as moral, aesthetic and political issues. All these areas relate to the question of women’s experience, the recovery, reinterpretation and appreciation of which is postulated by feminism. This chapter presents feminist reflections on women’s bodies and corporeality in relation to the problem of experience. First, it discusses different types of experience and their role in formulating feminist propositions about the specificity of gendered experience. Next, the problem of the influence of subjective conditions and socio-cultural factors on experience is presented. This is followed by an indication of selected currents of reflection on women’s bodies and corporeality within the framework of feminist theory. The chapter concludes with remarks on the bodily and emotional dimensions of experience from a feminist perspective.

This article examines how women in faith communities engage scripture to address and prevent gender-based violence (GBV). It argues that women lived experience combined with feminist and womanist readings of biblical narratives provide paths toward resisting patriarchal norms and building theological frameworks of empowerment. Using qualitative textual analysis of key biblical women, and case studies of faith community-led GBV interventions, the study finds that reclaiming stories of agency and resilience helps in raising awareness, shaping norms, and strengthening survivor support systems. It concludes that faith communities become effective agents of change when they actively empower women to lead prevention and response efforts.

The COVID-19 pandemic has raised many ethical challenges, but key among these has been the possibility that healthcare systems might need to ration scarce critical care resources. Rationing policies for pandemics differ by institution, health system, and applicable law. Most seem to agree that a patient's ability to benefit from treatment and to survive is first-order consideration. However, there is debate about what clinical measures should be used to make that determination and other factors that might be ethically appropriate to consider. The covid-19 pandemic has concentrated bioethics attention on the "lifeboat ethics" of rationing and fair allocation of scarce medical resources, such as testing, intensive care unit beds, and ventilators. This focus drives ethics resources away from persistent and systemic problems-in particular, the structural injustices that give rise to health disparities affecting disadvantaged communities of color. Bioethics, long allied with academic medicine and highly attentive to individual decision-making, has largely neglected its responsibility to address these problematic "upstream" issues. It is time to broaden our teaching, research, and practice to match the breadth of these significant societal inequalities and unmet health needs.

This paper advances a pro-choice theological argument rooted in the principle that ultimate judgement belongs only to God. Drawing on Qur’anic verses that emphasize divine knowledge of the hidden, Christian teachings on accountability before God, and Shia debates on ensoulment, the essay argues that abortion cannot legitimately be legislated by human authority. Human law, constrained by its dependence on visible proof, cannot access the private realities of coercion, assault, or suffering that often shape pregnancy. By criminalizing abortion, earthly institutions claim the role of divine judge, violating the very scriptural principle they claim to uphold. The paper brings this religious framework into conversation with liberal philosophy, including John Stuart Mill’s harm principle and Judith Jarvis Thomson’s argument for bodily autonomy, to show surprising convergences between secular and theological defenses of choice. Ultimately, the paper proposes that supporting legal access to abortion is not a secular rejection of faith but a religious act of humility and mercy. To honor freedom of choice is to acknowledge the limits of human judgement and to respect the exclusive domain of God’s authority.

This article fleshes out the concept of ecodependence, situating it in discussions about more-than-human relationality and biopolitics. In ecofeminist discourses, ecodependence emphasizes human dependency on natural resources, whereas the notion of interdependence focuses on interpersonal relationships. The article critiques a distinction between these types of dependency and opposes the related tendency to romanticize more-than-human relationality. In contrast, it develops an understanding of ecodependence that foregrounds the ambivalent and destructive qualities of relationality. Through an analysis of Maria Mies' ecofeminist framework, the article identifies two dimensions of ecodependence: one structural and one ontological. Ecofeminist accounts incline toward idealizing dependency in the latter sense. By engaging with the works of Donna Haraway and Jacques Derrida, the article proposes a conceptualization of ecodependence that acknowledges the destructive character of relationality not only structurally but also on an ontological level. It points out the intrinsic connection between living and killing, leading to a perspective of affirmative thanatopolitics.

In recent years, in Catalonia, several women who are daughters of families Arab countries and Muslim tradition have denounced, mainly through social media, a hetero-patriarchal repression that affects many aspects of their lives. According to these women, this repression is justified by principles attributed to Islam and is exercised by their families and social environment. They also denounce the lack of response to their complaints and the limited support received from social movements. This article aims to incorporate this issue into the academic and social agenda. To this end, we interviewed eight women linked in varying degrees to the collective La Voz de la Infiel which has led efforts to denounce these forms of oppression, or who align themselves with their demands. We reviewed interviews with members of the collective, and we contextualised the activists' narratives within a theoretical framework. Finally, we examined the difficulties social movements face when trying to address these complex situations. En los últimos años, en Cataluña, varias mujeres hijas de familias de países árabes y de tradición musulmana han denunciado, principalmente a través de las redes sociales, una represión heteropatriarcal que afecta a muchos aspectos de su vida personal. Según estas mujeres, esta represión está justificada por principios atribuidos al islam y es ejercida por sus familias y su entorno social. También denuncian la falta de respuesta a sus quejas y el escaso apoyo que han recibido de los movimientos sociales. Este artículo pretende incorporar esta temática a la agenda académica y social. Para ello, hemos entrevistado a 8 mujeres vinculadas en varios grados al

In recent years, in Catalonia, several women who are daughters of families Arab countries and Muslim tradition have denounced, mainly through social media, a hetero-patriarchal repression that affects many aspects of their lives. According to these women, this repression is justified by principles attributed to Islam and is exercised by their families and social environment.
They also denounce the lack of response to their complaints and the limited support received from social movements. This article aims to incorporate this issue into the academic and social agenda. To this end, we interviewed eight women linked in varying degrees to the collective La Voz de la Infiel which has led efforts to denounce these forms of oppression, or who align
themselves with their demands. We reviewed interviews with members of the collective, and we contextualised the activists’ narratives within a theoretical framework. Finally, we examined the difficulties social movements face when trying to address these complex situations.

Making intersectional interventions within ecofeminism and rhetorical studies, this essay examines Black women's vegan rhetoric on the website Black Vegans Rock! We argue that Black women's vegan rhetoric includes two primary themes. First, their vegan rhetoric reveals how Black women find healing and love through veganism. In a world that shows little compassion for their needs, Black women turn to veganism to embrace radical acts of self-love and heal from trauma caused by misogynoir. Second, their vegan rhetoric underscores the challenges of Black women's self-identification. Black women must navigate the whiteness of vegan spaces and restrictive social norms involving their body and hair, creating hurdles for Black women's existence in both mainstream (white) vegan movements and Black communities. Through our analysis, we chart Black women's decolonial ecological practices, which continue to go substantially understudied in ecofeminist and rhetorical studies scholarship.

Kate: Ok, so the Home Office are saying you’re more than 16. Tariq: I am 16. Kate: They think that the way you look and behave makes you older than that. So you’d be an adult, not a minor. Tariq frowns, shakes his head. Kate: you know what that means, yeah? That we wouldn’t need to look after you, give you the same support. If you were a grownup living here [at this supported accommodation] we’d ask you to leave. [...] Tariq: You think I am lying too? Kate: It doesn’t matter what I think. I am on your side – they have to be apart – objective. That means making the right decisions without their emotions all muddying it. (Extract from Dear Home Office , Harrison et al ., 2016 : 20– 1)

La Germania del primo dopoguerra fu il teatro di uno dei più formidabili scontri di classe in Europa dopo la rivoluzione francese e a ridosso della rivoluzione russa . Avrebbe potuto essere il chiavistello che apriva la porta della rivoluzione socialista in Europa. Il presente saggio per le sue stesse dimensioni non può presumere di fornire una narrazione esaustiva e dettagliata di una vicenda estremamente complessa. Si propone però di dare risposta alle domande che ancora oggi si pongono sullo sviluppo di quelle vicende Ci fu davvero in Germania una situazione rivoluzionaria? Ci furono forze in grado di trasformare quella o quelle situazioni in un rovesciamento del sistema capitalistico? Quale fu, nella vicenda, il ruolo dei comunisti? E quello dei socialdemocratici, dei capitalisti, del proletariato e delle classi medie, dei partiti e del militarismo prussiano? La Repubblica di Weimar fu davvero un esempio di democrazia mite, idealista e debole? Fu davvero stretta nella morsa di opposti estremismi che la indebolirono a tal punto da consentire poi la vittoria di uno di essi? La socialdemocrazia, contraria all’abbattimento dello stato borghese, con-trappose a quel tentativo una politica democratica? Realizzò i suoi obiettivi di cambiamento di quello stesso stato? Fu spettatrice inerte delle violazioni di legalità o mandante di una repressione sanguinosa? Che rapporti ebbe con i pilastri dell’imperialismo tedesco e con le bande terroristiche di estrema destra e con i loro delitti, in primo luogo l’omicidio di Karl Liebknecht e Rosa Luxemburg? E chi furono alla fine gli sconfitti e i vincitori?

Marking the 35th anniversary since its emergence in the United States, feminist aesthetics commemorates its significant contributions to feminist philosophical inquiry. This anniversary provides an opportunity to reflect on the field’s current status and its potential to further enrich philosophical discourse. This article sets out to (a) synthesize the existing theoretical frameworks within feminist aesthetics, (b) delineate its subject matter, and (c) chart the dominant trends and interventions marking feminist engagements with aesthetics.
In contemporary feminist debates, aesthetics often occupies a peripheral position, a phenomenon attributed to its perceived detachment from the socio-political core of feminism (Plonowska-Ziarek) and its dismissal as a ‘feminine’ or ‘girly’ discipline (Brand Weiser). This marginalization is further compounded by critiques of the field’s allegedly slow response to the ideas, problems, and methodologies present in related domains and broader philosophical inquiry (Eaton). So, despite acknowledging the vital role of aesthetics within feminist philosophy, the articulation of a systematic and coherent feminist aesthetic theory remains elusive.
The purpose of this article is to provide an overview of the most significant and representative positions within feminist aesthetics in the US tradition. Section 1 introduces the topic of feminist aesthetics. Section 2 examines feminist interventions in aesthetics, including their evolution towards intersectional and transnational approaches. The challenges of establishing autonomy within and defining feminist aesthetics are discussed in Sections 3, 4, and 5. Section 6 explores the main currents of feminist aesthetics: (a) historical-critical, (b) essentialist (revisionism vs. perspectivism), (c) gynecentric, and (d) anti-theoretical.

Feminist ethics faces a tension. Feminism requires universality to affirm the moral value of every individual and to justify feminist principles such as ‘all humans are due certain basic rights.’ Simultaneously, feminism rejects universality as premised on a deistic, ethnocentric position that assumes a moral uniformity failing to account for human diversity. Feminists cannot campaign for universal human rights, for instance, while still decrying the Eurocentrism of prevailing ethics. Some feminist scholars propose particularity as an alternative to universality; however, particularity lacks the breadth of application to secure comprehensive rights or account for the complexity of human relationships and institutions. I defend an intersectional feminist reclamation of Hannah Arendt’s philosophy for feminist ethics in order to propose Arendt’s theory of natality as a solution to the feminist universality paradox. Situating birth as the source of moral value and basis for rights, natality is a metaphor for the human condition that describes how each human is endowed with and then enacts unique potential through the actions in her life. Natality’s radical possibilities arise from the eternal birth of every action reiterating natality: each act is a new birth of potential.

Feminist literary criticism as criticism schools is marked by gender, widespread gender awareness, and feminine consciousness is its elementary characteristics. This study introduces the different phases of Feminism through various insidious social and cultural mores. The main objective of this study to Criticism the Salient Features of Feminist Literary. The main content of this paper is divided into three aspects, the first, second, and third wave of feminism from the 19th century to date. Methodology Employed based on qualitative research. The secondary sources of this study are taken from various books, articles, diaries, proposals, official records, archives, Govt. Gazetteers, Manuals and sites, and so on.

Within the realm of bioethics, the construction of pregnancy classically has focused on principle-based ethics, essentially separating maternal and fetal interests. Respect for maternal autonomy becomes distinct from an obligation of fetal beneficence, placing practitioners in complicated ethical situations when the goals of pregnant women may be at odds with the best health interests of the fetus as defined by both professional groups and society in general. As a result, clinical care is framed by an ethical “maternal–fetal conflict,” with important downstream legal and policy consequences for the well-being of pregnant women. Developments in the social sciences highlight the value of attending to the biosocial realm that a pregnant woman inhabits rather than relating to her and to her fetus as discrete entities. By understanding the needs, concerns, and context within which a woman lives, clinicians can practice an ethics of accompaniment. With a focus on an ethics of accompanimen...

This article examines how current bioethics legislation in France forbids trans men from accessing assisted reproductive technology (ART) and how aesthetic imagery of trans experience may resist such legal prohibition. That is, the aesthetics of transgender pregnancy and its possible focus on the body as a site of resistance has the potential to subvert the grounds on which current French reproductive policy is founded. As it stands, French political groups like GIAPS have been unsuccessful in arguing the unconstitutionality of laws that forbid trans men from accessing ART, because the constitutional law of equality between the sexes need not be upheld if differential treatment is in the best interest of the state. Claims for differential treatment are due to preconceived biases of trans individuals, biases that may be challenged with an increase in exposure to trans experience/trans aesthetics.

Adolescent gender-based violence prevention and sexuality education is a topic of current concern given the increasing numbers of violence directed at girls. International organizations indicate that one in three girls aged 15 to 19 have experienced gender-based violence in their sexual relationships that this risk may be as much as 3–4 times higher for girls with disabilities. Following the good results obtained in the research project “Free_Teen_Desire” led by the University of Cambridge and funded by the Marie Curie Actions Program in the prevention of gender violence in adolescents through Dialogic Feminist Gatherings (DFG), the aim of study is to analyze Its transfer and impact on adolescent girls with intellectual disabilities. The DFGs are here understood as generators of a more dialogic environment for girls in general and we wonder if and how It is extended to the context of girls with disabilities. Thus, the research takes the form of a case study with a communicative appr...

Feminist skeptics have criticized both service-learning and care ethics as socially conservative. Yet feminist advocates of service-learning find overlap between the goals of Women's Studies classes and servicelearning courses, which both emphasize the relation between theory and practice. Care ethicists argue that institutionalizing an ethic of care would promote feminist aims. Our experience teaching "Feminism and Families," a course integrating service-learning and care ethics, demonstrates that neither care ethics nor service-learning are inherently socially conservative; both can be used in Women's Studies classrooms to promote such key feminist pedagogical aims as connecting theory and practice, confronting and addressing privilege, and helping students understand political change needed to create a society that genuinely cares for all its members.

In Carol Shields's novel Unless, the protagonist, Reta Winters, a writer who has her roots in the seventies' feminist and environmental movements, realizes ecofeminism's entrapment in a cycle of partial failure and her own share of the responsibility for it. She is, in the new millennium, devastated: Presumably unwashed and with nits in her hair, her daughter Norah sits on a street corner in protest against patriarchy's construction of both women and nonhuman nature as dirty, mindless bodies, or matter, which serves to justify a policy of domination, sanitation, and exploitation. It will be argued that Reta must ponder her own role as a woman writer in perpetuating this construct and write a counternarrative in which Norah represents an ecofeminist future: Norah emerges as a prototype of a new generation of ecofeminists who shall reclaim their 'natural' bodies and reconnect with nonhuman nature, their environmental care ethics replacing a policy of domination. Yet Reta's counternarrative remains abortive as suggestive of the writer's and her society's wavering commitment to ecofeminism.

Care has become a trend in the art field, but much of the recent curatorial focus seems to be limited to symbolic gestures through exhibitions and public programming. These efforts, however, have led to few (infra)structural changes. The need remains for bringing about fair working conditions, gender equity, and support structures for caregivers and care-receivers. In response, Sascia Bailer redefines »curatorial care« as an infrastructural practice grounded in feminist care ethics that provides »care for presence« for diverse audiences. Drawing from socially engaged curatorial and artistic practices, she offers hands-on propositions for constructing caring infrastructures and provides a micro-political roadmap for curating with care.

This paper proposes a practical ethical design for addressing the social contradictions of pornography and surrogate motherhood. Both industries often place the burden of risk and social cost on the "sellers" while allowing the "buyers" to remain free from responsibility. Moving beyond the false binary of prohibition versus freedom, this paper advocates for the institutionalization of dialogue, accountability, and knowledge sharing. Specific proposals include post-surrogacy professional careers for surrogate mothers, national self-regulation to prevent cross-border exploitation, and contractual responsibility regardless of outcome. For pornography, the paper suggests mandatory audio commentaries by performers, guaranteed freedom for retired performers to critique the industry, and the prohibition of works that refuse to meet ethical transparency standards. Through these mechanisms, the paper aims to shift society from acting simply because something is technically possible, toward a model that forces all participants to face the real costs and responsibilities of their choices.

The figure of Jesus Christ, central to Christian theology and is often viewed through the lens of spiritual salvation, yet his life and teachings also carry profound political implications. The "politics of Jesus" refers to the ways in which his actions, teachings, and very existence challenge, subvert, and redefine the structures of power, authority, and community in both his historical context and contemporary society. This essay explores different dimensions of Jesus' politics, examining how his message of the Kingdom of God confronts earthly systems of domination, advocates for a radical ethic of love, and invites humanity into a transformative vision of justice and reconciliation.

L'enjeu de cet écrit consiste à considérer le rôle et la place du corps dans les expériences vécues narrées dans le cadre de la recherche biographique tant du côté du sujet premier concerné par une enquête, que du côté du chercheur avec lequel il est en dialogue. Ainsi, au-delà de ce que nous pourrions appeler un corps à corps touchant et touché par le récit d'expérience(s) vécue(s) au tréfonds de sa chair, ce seront aussi les lecteurs, chercheurs ou non, qu'il convient de prendre en compte au regard des enjeux mêmes de la diffusion d'une recherche. Apparaissent alors des phénomènes de résonnances depuis la transmission des expériences via des récits oraux, retranscrits ou des écrits jusqu'aux interprétations/traductions faites au cours de leur réception. Deux approches fondamentales sont requises : la phénoménologie et l'herméneutique, notamment en considération des interprétations et reconfigurations du récit lu ou entendu. 1. Rapport au monde commun de la vie : le Lebenswelt 2 Considérer en premier lieu l'expérience faite conduit à appréhender la dimension du sensible, comprise comme ce qui se donne à travers le rapport du sujet au monde qui l'entoure, et, au-delà, à d'autres rapports au monde établis par d'autres sujets en d'autres temps, d'autres lieux, y compris ouvrant sur des mondes intérieurs, imaginaires. Pour penser une telle considération, la notion de Lebenswelt de Husserl Prise en compte des expériences vécues : de la chair des corps à l'intercorpo...

The aim of this study is to investigate which legal and social problems occurred from the side of some specific human groups whose bodies and organs were negatively affected by reproductive biotechnology applications. For this aim, thirteen in-depth interviews were conducted with surrogate mothers, people who had their children via surrogacy, oocyte donors, people who had their children via oocyte donation and two embryologists. In this dissertation, Capabilities Approach of Nussbaum was chosen as the main theoretical guide and, qualitative interview data, which was generated from the interviews with ARTAP (Assisted Reproductive Technologically Affected People), was discussed for each human capability item. These capability items are life, bodily integrity, senses, imagination and thought, emotions, practical reason, affiliation, being in relation with other species, play and control over one’s environment. After focusing on human rights problems and constraints in having children v...

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This article aims to analyze the complaint systems from the unique and crucial perspective of Healthcare Bioethics, a new theoretical branch of Clinical Bioethics developed in Latin America, in the Postgraduate Program in Bioethics of the University of Brasilia. Healthcare Bioethics, with its four main axes: Patients' Rights, patient centrality, the partnership relationship between the actors in the clinical encounter, and clinical empathy, provides a comprehensive and ethical lens through which to view healthcare issues. Complaints in healthcare, considered complex narratives that reveal important information about the organization and exert important impacts on healthcare and the clinical relationship, are no exception. The methodological approach is theoretical and documental. The basis for the theoretical framework adopted by Healthcare Bioethics were the studies by Albuquerque and Albuquerque and Tanure, since they are precursors in Brazil to the research developed on the subject. The conclusions drawn are that organizations need to have complaint systems based on Healthcare Bioethics to contribute to the patients and their families feeling welcomed and recognizing patient centrality concerning the complaints presented. Finally, it is necessary to highlight the scarcity of studies that draw on this new paradigm of healthcare applied to the analysis of patient complaints.

The sexualization of ethics has been noticed mainly in the
last two centuries and mostly by feminists who believe that
Western ethics from the time of ancient Greece to the
modern period has taken a male or patriarchal approach.
At the same time after many feminist criticisms of this
approach, not only was the gender perspective of ethics not
completely rejected, but alternative approaches were
proposed that have new gender strains classified under the
five approaches: feminist ethics, female ethics, caring
ethics, lesbian ethics and queer ethics. In this article, after
introducing and reviewing these five gender approaches
and comparing their similarities and differences, some
criticisms will be raised about the principle of the gender
approach to ethics and the challenges faced.
Keywords: Feminist Ethics, Ethics of Care, Female Ethics,
Lesbian Ethics, Queer Ethics, Gender Approach.

رویکرد جنسیتی به اخلاق و چالش‌های پیش رو
جنسیت‌زدگی اخلاق عمدتا در دو قرن اخیر و بیش از همه از سوی فمینیست‌ها مورد توجه قرار گرفته که معتقدند اخلاق غربی از زمان یونان باستان تا دورۀ مدرن، دارای رویکردی مردانه یا مردسالارانه است. درعین‌حال پس از نقدهای فراوان فمینیستی به این رویکرد، نه‌تنها دیدگاه جنسیتی به اخلاق به‌کلی طرد نشد؛ بلکه رویکردهای بدیلی مطرح شد که سویه‌های جدید جنسیتی دارند و می‌توان آنها را ذیل پنج رویکرد «اخلاق فمینیستی (لیبرال)»، «اخلاق زنانه»، «اخلاق مراقبت»، «اخلاق هم‌جنس‌گرایانه» و «اخلاق دگرباشی» تقسیم‌بندی کرد؛ با ذکر این نکته که دو رویکرد اخیر افزون بر سویه‌های جنسیتی بر گرایش جنسی نیز تاکید و تمرکز دارند. در مقالۀ پیش‌رو پس از معرفی و مرور این پنج رویکرد جنسیتی و مقایسۀ شباهت‌ها و تفاوت‌هایشان، ملاحظاتی نقادانه دربارۀ اصل رویکرد جنسیتی به اخلاق و چالش‌های پیش‌روی آن مطرح خواهد شد.

The development of computer use in the field of conceptual design has brought doubts and at the same time concerns regarding the maintaining of the significantrole of hand drawings in the design process. In other words, advances in computer-aided design over time have influenced the attitudes and working methods of contemprory designers in addressing problems. According to some designers of the current generation, computers can now assume the traditional role of hand drawings in the design process. This view contrasts with that of expert designers who assert that hand drawings still retain a special place in the design process. The aim of this research is to address the question of which of the two tools, manual or digital, is more suitable for problem solving in the early stages of design. By reviewing past studies and analyzing texts using content analysis tables, we sought to provide a comparative assessment of the ability of each tool to enhance the cognitive levels of the design process. The results of our work indicate that computer tools, including modeling programs and parametric design, despite their recent advancements in supporting the initial stages of design, do not perform as effectively hand drawings in terms of conceptualization and ease of discovery. This phenomenoncan be attributed to the superior capacity of hand drawings (sketch) in ambiguity as well as the designer's focus on the level of knowledge rather than the level of object production rules or algorithms when utilizing them. However, Computer drawing tools are capable of providing more accurate visualization than hand drawings, which can be advantageous in more structured problems. This significant finding suggests that the ability of a tool to improve cognitive levels in the conceptual process is not solely dependent on the tool itself, but it is also influenced by a network of constraints (variables) such as the type of problem, the degree of determination and simplicity of the problem, the interactivity of the tool, time constraints, Interpretation (team or individual design), designer's skill, designer's expertise and numerous other factors. These variables were derived from previous studies. In fact, there are variables related to design context that play a crucial role in the development of the design process. A change in any of these constraints can affect the outcomes of the design process. Such a framework criticizes previous studies that have primarily focused onthe influence of the "instrumental ability" variable. Based on this, a model of the impact of intervening variables on the design situation and its relationship with the levels of knowledge was proposed. This hypothesis can inform the direction of future research design studies, emphasizing that the impact of limitations should be considered in subsequent empirical investigations.

Stakeholder theory has largely been anthropocentric in its focus on human actors and interests, failing to recognise the impact of nonhumans in business and organisations. This leads to an incomplete understanding of organisational contexts that include key relationships with nonhuman animals. In addition, the limited scholarly attention paid to nonhumans as stakeholders has mostly been conceptual to date. Therefore, we develop a stakeholder theory with animals illustrated through two ethnographic case studies: an animal shelter and Nordic husky businesses. We focus our feminist reading of Driscoll and Starik’s (J Bus Ethics 49:55–73, 2004) stakeholder attributes for nonhumans and extend this to include affective salience built on embodied affectivity and knowledge, memories, action and care. Findings reveal that nonhuman animals are important actors in practice, affecting organisational operations through human–animal care relationships. In addition to confirming animals are stakeh...

This module engages with important contributions to philosophy from feminist philosophers, addressing issues that concern the positions of women and persons from other stigmatized groups in society. Topics covered include oppression, labour, reproductive justice, pornography, sexual violence, incel culture, sexist language, gender persecution and solidarity.

In the last thirty years, and owing to the extent of global women's migration, academic research has concentrated on migrant mothers and their motherhood experiences in the transnational context. It is claimed that an academic consideration of the specific mothering experience of migrant women is missing in the feminist discipline. In order to address this, a new transnational feminist perspective is suggested on migration studies, reconceptualising motherhood. This paper analyses the historical background to the concept of motherhood and progress made therein from feminist perspectives. A response to the question of whether the radical feminist perspectives, which have shown much interest in the motherhood concept, are able to challenge today's transnational motherhood, is considered by examining the critiques of both these radical and transnational feminist perspectives towards each other.

Apresentaremos uma leitura alternativa à teoria sartriana sobre a alteridade a partir da obra Cadernos  para  uma  Moral. Demonstraremos que o filósofo francês descreveu a possibilidade de estabelecer relações positivas a partir da generosidade após a conversão moral na parte “II – Apelo, aceitação e recusa”. Veremos que o apelo realiza o reconhecimento da outra liberdade situada, desvela seus fins na confiança da sua compreensão e, ao ser aceito, estabelece relações de solidariedade entre duas liberdades engajadas na construção de uma mesma finalidade.

From critiques of baked-in sexism in data science, to the use of data in the service of feminism, feminist data activism has emerged as a new form of feminist activism. This paper approaches feminist data activism from a data imaginary perspective, focusing on a prominent feminist initiative from Australia called She's A Crowd, an organization that claims to have crowdsourced the world's largest dataset of gendered violence. Through interviews with 11 participants who volunteered their "datafied stories" to the organization, I explore the grassroots imaginaries about what data is and what it can do for the collective struggle against gendered violence. I show that participants' experiences with not being believed led them to see data-driven stories as having superior epistemic value over qualitative narratives. Paradoxically, even when data is viewed as superior due to its detachment from the personal, concerns about its authenticity and quality persist. Consequently, participants advocated for increased data collection as the ultimate solution to address these limitations. Thus, if the imaginary of a binary between "data" and "stories" privileges data as a superior epistemic solution, the imaginary of limitation reinforces more data collection as the only solution imaginable. I argue that at stake is how these imaginaries locate the legitimacy of marginalized experiences within the dataset, obscuring how data collected from the grassroots might circulate within and be interpreted by hegemonic knowledge practices. This paper opens a conversation about feminist data activism and the power relations it is enmeshed within, an area that remains under explored.

This paper engages with a series of recent literatures that examine how feminist and queer movements have become agents of nationalism, neoliberalism, and global wars. I argue that, while the critique of intersectionality has attempted to curtail the reproductions of such violence within feminism, it too has not been able to resist cooptations into nationalist and capitalist forms of power. Developing an epistemological critique of intersectionality, I arrive at an analysis of identity politics as an elemental identification with phallic power that erases the feminine. Building on the works of Elizabeth Grosz, Wendy Brown, and Luce Irigaray, I suggest that at the core of such feminist alliances with domination lies an unresolved relation to feminine desire as the desire for a non-identitarian politics.

With the advent of ‘second wave feminism’ in Christian societies, a corpus of organizational, leadership, and business ethics literature has been devoted to endorsing feminine leadership, equal rights, and gender equality along with other notions pertaining to women’s liberation. By applying philosophy of religion, this pioneer “qualitative document analysis” of the complete canon of the New Testament attempted to verify the claims of feminists raised from the Christian world to enforce a fair equal share of women in leadership roles in business organizations. The study found clear evidence that all such women’s liberation movements and initiatives are contra-biblical and heretical. As such, the Christian scriptures do not allow various forms of women’s liberation e.g., feminine leadership or rulership in organizations, female dominance over males, teaching, guiding or instructing males, and female independence. The study proposed that true spiritual organizational culture can be attained by implementing “Religiosity in Organizations”, which can only be possible by following the true “Biblical Ethics” in organizations operating in the Christian world.

Abstract: 
Ethical considerations are fundamental to research integrity, guiding studies with respect for participants, adherence to moral principles, and compliance with established standards. This paper examines core ethical principles—justice, autonomy, non-maleficence, beneficence, anonymity, confidentiality, and bias mitigation—within the context of project management research. It explores the ontological and epistemological foundations that shape ethical research perspectives, positioning project management research within broader philosophical discourses. The paper critically reviews key ethical theories, including Kantian deontology, utilitarianism, virtue ethics, and rationalist approaches, highlighting their relevance to project management contexts. Drawing from this analysis, the paper makes a strong case for the primacy of deontological ethics in project management research, emphasizing the role of duty, fairness, and adherence to ethical principles. By addressing these dimensions, the paper underscores the importance of ethical rigor in enhancing research credibility, stakeholder trust, and societal impact in project management.

Hindu jurisprudence has played an important role in the formation of the basis and source of family law in Nepal. This article conducts an in-depth investigation of how Hindu legal principles have influenced the regulation of family law in Nepal. Through careful analysis, it outlines the historical development of Hindu jurisprudence and the way its influence manifests in Nepal's family law provisions, particularly under the National Civil Code 2017. It explores the historical foundations of Hindu law and identifies its practical consequences in the Nepalese context, including possible incongruities between Hindu law and its regulations. In doing so, it provides a deep insight into the complexity of the interaction between Hindu legal traditions and the structure of family law in Nepal. This article discusses in detail the historical development of the recognition of Hindu jurisprudence under Nepal's family law. It illustrates how key laws, such as legal arrangements for marriage, adoption, maintenance, or division, are influenced by Hindu scriptures. The article explains the provisions of the family law (enacted under the National Civil Code, 2017) in light of Hindu laws and practices prevalent in India. It also presents inconsistencies between Hindu laws and embedded regulations. This research approach integrates as legal research with a socio-legal approach, and a thorough literature review to uncover the impact of Hindu jurisprudence on Nepali family law, particularly under the National Civil Code 2017. Through these methods, this article strengthens the understanding of the complex relationship between Hindu legal tradition and family law regulation in Nepal. The conclusion of this study highlights the importance of understanding the practical implications of the application of Hindu law in the context of Nepalese family law, as well as emphasizing the need for consistency and harmonization between Hindu law and applicable regulations to achieve justice in Nepal's evolving family law system.

Psychology research on men studies, attractiveness, and partner preferences has evolved from the influence of sociobiological perspectives to the role of interactions in shaping election toward sexual-affective relationships and desire toward different kinds of masculinities. However, there is a scientific gap in how language and communicative acts among women influence the kind of partner they feel attracted to and in the reproduction of relationship double standards, like the myth of the "warrior's rest" where female attractiveness to "bad boys" is encouraged or supported. Some women imitate "the warrior" behavior of men by choosing dominant traditional masculinities (DTM) to have "fun" with and oppressed traditional masculinities (OTM) for "rest" after the "fun" with DTM-choosing an OTM for a stable relationship, but perhaps without passion, while also feeling attraction toward DTM, a response which perpetuates the chauvinist double standard that the feminist movement has condemned when men behave in this sexist way. Through conducting a qualitative study with communicative daily life stories, this article explores, on the one hand, how language and social interaction among women can lead to the reproduction of the DTM role by women and, on the other hand, also how new alternative masculinities (NAM) offer an alternative by explicitly rejecting, through the language of desire, to be the rest for the female warrior, the second fiddle to any woman. This has the potential to become a highly attractive alternative to DTM. Findings provide new knowledge through the analysis of communicative acts and masculinities evidencing the importance of language uses in the reproduction of the double standards in gender relations and to understand how and why these practices are maintained and which kind of language uses can contribute to preventing them. Implications for research and interventions on preventive socialization of gender violence are discussed.