The Ethics of Care

This pioneering book, in considering intellectually disabled peoples lives sets out a care ethics model of disability that outlines the emotional caring sphere, where love and care are psycho-socially questioned, the practical caring sphere, where day-to-day care is carried out and the socio-political caring sphere, where social intolerance and aversion to difficult differences are played out. It does so by discussing issue based everyday life, such as family, relationships, media representations and education in an evocative and creative manner. This book draws from an understanding of how intellectual disability is represented in all forms of media, a feminist ethics of care, and capabilities, as well as other theories, to provide a critique and alternative to the social model of disability as well as illuminate care-less spaces that inhabit all the caring spheres. The first two chapters of the book provides an overview of intellectual disability, the debates and outlining of the model. Having begun to develop an innovative theoretical framework for understanding intellectual disability and being human, the book moves onto empirical and narrative driven issue based chapters. The following chapters builds on the emergent framework and discusses the application of particular theories in three different substantive areas: education, mothering and sexual politics. A concluding remarks draws together the common themes across the applied chapters and links them to the overarching theoretical framework.

An important read for all those studying and researching intellectual or learning disability, this book will be an essential resource in sociology, philosophy, criminology (law), social work, education and nursing in particular.

Internationally there has been some interest in how critical pedagogies might be enabled in higher education to support transformative social agendas. Few writers, however, have theorised the ethico-political aspects of this effort from a feminist new materialist perspective. By focusing on the analysis of an inter-institutional collaborative course which was constructed across three disciplines and two differently positioned universities in Cape Town, South Africa, this paper examines the design of the course retrospectively from a feminist new materialist theoretical framing. In so doing, it moves beyond more traditional understandings of critical pedagogy to consider the design and student engagement with the course from the perspective of what we call " response-able pedagogies. " Response-able pedagogies are not simply examples of the type of learning that can take place when power relations, materiality and entanglement are acknowledged; they also constitute ethico-political practices that incorporate a relational ontology into teaching and learning activities. We propose that ethico-political practices such as attentiveness, responsibility, curiosity, and rendering each other capable, constitute reponse-able pedagogies. The paper focuses on the transdisciplinary and interinstitutional course to consider how these ethico-political practices which constitute a response-able pedagogy might (be put to) work and how the students were both enabled and constrained by this design in terms of their responses to such ethico-political practices.

Etika péče je nový a dynamicky se rozvíjející směr morální filosofie. Zatímco tradiční etické systémy zaměřují svou pozornost především na činy a vlastnosti jednotlivců, etika péče vyzdvihuje morální význam vzájemných vztahů osob a skupin. Tato kniha představuje etiku péče jako svébytnou normativní teorii. Virginia Held, jedna z hlavních představitelek tohoto etického směru, v ní objasňuje charakteristické znaky péče a vysvětluje, v čem se etika péče liší od tradičních etických koncepcí, jako jsou kantovská etika, utilitarismus a etika ctností. Held péči vymezuje jako základní morální hodnotu a praxi a uvádí důvody, proč a za jakých okolností by péče měla mít přednost před morálními požadavky spravedlnosti a nestrannosti. Hodnoty péče, důvěry a solidarity zároveň pokládá za vhodný doplněk spravedlnosti či úcty k právům jednotlivce. Kniha se dále věnuje problematice využití etiky péče při řešení sociálních, politických a globálních otázek současnosti – ať už jde o otázky omezení trhu, koncepce školství a zdravotnictví, reformy sociálního státu či globální ekonomické a mocenské nerovnováhy, zde všude má perspektiva péče své přednosti.

What exactly keeps women ‘in’ inequitable care relationships, and how do we get ‘out’? This dissertation offers a timely response to a pressing societal problem – that of how to understand and organize care. Feminist scholarship and debates focus on the redistribution of care, considering how to shift care responsibilities from women to men or from individuals to the state. My research expands this work by critically reflecting on (shifting) relationships between women and the care economy with a focus on the moral dimensions of care work and on the narrative, intrasubjective work that women do.

The research mobilizes sociological theories of care work, gender and moral worth, and uses feminist life history and arts-based, auto-ethnographic methods to contribute to a conceptual reimagining of “care.” Taking an interpretive, narrative, feminist approach, I draw on 20 in-depth life history interviews with 12 participants, as well as on my own autoethnographic experiences as a live-in care worker at L’Arche. I analyze how women narrate renegotiating care responsibilities or expectations across our lives and in different paid and unpaid care contexts in Ontario, Canada. Making links to class, gender and conditions in the caring economy, the project contextualizes women’s narratives of orienting to projects of care, negotiating moral dilemmas at the limits of care, and stepping back from or renegotiating care responsibilities.

The study enriches feminist theories of care by developing a theorized account of the “relational care economy” that makes intrasubjective conditions, and the contradictions that people negotiate, central. I also contribute to a conceptual reimagining of “care” both by raising questions about whether “care as an ethic” should apply at the level of individual women’s lives, as well as by calling for a conception of care that makes limits central. Aiming to foster solidarity amongst carers in different roles, I ask tough questions about what we expect of ourselves and others, how we can stop setting women up for such intimate losses, and how our lives can be otherwise.

Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics. Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.

La crisi dei tradizionali modelli e strumenti di cura deriva da uno squilibrio sempre meno sostenibile tra famiglia e lavoro? O ci troviamo di fronte a una crisi sociale, politica, economica e culturale assai più vasta e profonda, di cui la trasformazione della cura sarebbe solo un elemento, difficile da isolare rispetto ad altri? Attraverso la ricostruzione dei diversi momenti storici in cui la cura entra in crisi e dei movimenti politici che ne evidenziano le contraddizioni -- in particolare i vari femminismi -- Nancy Fraser propone la sua visione del capitalismo contemporaneo e del modello neoliberale di femminismo.

You care about difference. In this exigent mood we begin to rework reflexivity through disability and trauma studies. Using performative writing, we trouble you, me, and we in order to uncouple analytical rigor from individual bodies and identities. As we consider violence, injury, and ability, we complicate an imperative for personal disclosure. While continuing to insist on accountability to privilege, we highlight queer vulnerabilities, alternative representation, and non-normative emotion. We draw together readers and writers in a recursive textual process, a feminist ethic attentive to inequality and suffering. We call this methodological presence with others reflexive caring.

Etyka troski rozwija teorię uogólnionej troski poprzez wyjście od naturalnych (biologicznych) praktyk opiekuńczych. Jednak ze względu na jej uwikłanie w naturalizm (stanowisko głoszące, że natura jest źródłem ładu ontologicznego, etycznego i politycznego) efektem
często jest zarówno wąska definicja kobiecości, jak i wąskie rozumienie troski – może ona dotyczyć tylko ludzi. Przyjęcie opieki nad dzieckiem jako paradygmatu sprawia też, że etyka troski powiela reprodukcyjny futuryzm (termin Lee Edelmana) – fantazmatyczne ujęcie
polityczności jako jednolitej wspólnoty ucieleśnianej przez postać Dziecka. By pokazać, że etyka troski nie musi być naturalistyczna, konfrontuję ją z postulatem Donny Haraway, by ograniczyć reprodukcję w imię dbałości o inne niż ludzie istoty, oraz z pojawiającym się
w powieściach Octavii Butler motywem opieki nad dzieckiem, które nie jest ludzkie – „potwornego macierzyństwa” – by zarysować nieantropocentryczną etykę troski.

This article explicates the theoretical framework of an ethic of care and outlines recommendations for applying the framework to practice in adventure education, offering possibilities for (re)grounding organizations as centrally concerned with compassion and care. Focusing on the work of Gilligan and Noddings, we suggest an understanding of an ethic of care that is contextual, ungendered, and inclusive of both the private and public spheres of life, and draw parallels between this ethic and the philosophies underlying Outward Bound specifically, and adventure education more generally. Finally, we outline possibilities for organizing educational curricula around centres of care for self, others, and the natural world, using Noddings' suggested curricular components of modeling, dialogue, practice, and confirmation.

Ce que les phénomènes et les événements politiques et économiques contemporains nous apprennent, c'est que, contrairement à ce que les grandes idéologies nous avaient laissé croire, l'histoire n'est pas là de finir. L'histoire n'en a pas fini de finir et, si elle se termine un jour, ce sera probablement plus sur le mode de la catastrophe que sous la forme de lendemains qui chantent. Alors que le marxisme nous avait fait miroiter l'horizon d'une société sans classes, la chute du modèle soviétique avait conduit certains penseurs libéraux, tel Francis Fukuyama, à imaginer un monde dans lequel la démocratie et les lois du marché s'étendraient à toute la planète. Le monde se serait alors engagé vers un processus de pacification résultant des vertus du commerce des choses et des idées. Or, il n'en est rien. Le système capitaliste semble aujourd'hui tout aussi fragile que l'était son image inversée qui s'est effondrée dans les années 90 et les contradictions qui le traversent n'ont pas disparu avec l'échec de l'alternative collectiviste. Les inégalités se creusent. La société de consommation qui nous incite à produire et à détruire au plus vite cette production pour pouvoir continuer à faire fonctionner le système-au point que nous en sommes arrivés au règne de l'obsolescence programmée-aboutit à des conséquences environnementales désastreuses. Les passions nationalistes et religieuses semblent renaître de leurs cendres et l'obscurantisme semble gagner chaque jour du terrain. Bref, les idéaux du siècle des Lumières sont en bien mauvaise posture et il est urgent de leur redonner une nouvelle force si nous ne voulons pas retomber dans les affres qu'a traversé la première moitié du XXe siècle. Nous avons parfois le sentiment de voguer sur un bateau en train de sombrer pendant que certains écopent pour le maintenir tant bien que mal à flot, tout en sachant que le naufrage est inéluctable. Comment se garantir du pessimisme auquel peut conduire un tel constat ? Peut-être en profitant de ce retour de l'histoire pour inventer de nouvelles formes de vie sociale, de nouveaux modèles économiques à la fois innovants et respectueux des

Evidence-based practice has become an important approach to social work practice. This paper highlights some of the ethical dilemmas which may be implicated by this approach, and encourages social workers and social work researchers to carefully consider these potential quandaries.

In this article, the authors speculate on the role that art education might play in fostering caring relationships and experiences for children.  Inspired by the work of Nel Noddings, the authors offer suggestions for developing a caring approach to art education curricula. The article introduces strategies that are generally congruent with Noddings’ concept of relational ethics and that include the use of (a) instructional units based on selected themes of care, (b) cooperative art activities, and (c) the willingness of teachers to adopt caring personas in their art classrooms.

“Disabilità, giustizia, diritto” è uno studio finalizzato a comprendere se nel panorama gius-filosofico contemporaneo le persone con disabilità siano annoverate tra i soggetti di giustizia e di diritto. Data la complessità del tema, gli itinerari percorsi a tal fine sono molteplici: essi spaziano dal neo-contrattualismo rawlsiano all’approccio delle capacità, dall’etica della cura a quella della vulnerabilità, dal percorso foucaultiano a quello dell’età dei diritti, fino a indagare quale possa essere la compatibilità tra l’astratto soggetto di diritto razionale ed i concreti soggetti con disabilità, che reclamano il proprio diritto all’inclusione. “Disabilità, giustizia e diritto” percorre tali itinerari valorizzando la prospettiva dei Disability Studies che, avendo favorito quel passaggio da una visione “medico-individualista” ad una “sociale” della disabilità oggi recepita anche in ambito normativo – in particolare, si pensi alla Convenzione Onu sui diritti delle persone con disabilità (2006) –, aprono scenari in parte ancora inesplorati, costituendo una sfida difficile, ma al contempo interessante ed indifferibile, per la riflessione filosofico-giuridica contemporanea.

Engaging with the volume's interrogation of what is 'brought to the table' by exploring interplays between care and food across diverse contexts, this chapter engages with the question, why and how does not eating engender or mobilize care? To explore this, it draws on data from two qualitative studies within large NHS inner-city mental health hospitals in England: The first involved participant observation and interviews with service users in an eating disorders inpatient unit (2007)(2008) and the second comprised interviews with users of eating disorders outpatient, daypatient and inpatient services (2013-2014). By engaging with individuals diagnosed with anorexia, alongside clinical and ethical discussions of treatment, this chapter traces how competing paradigms of caring and eating, illness and selfhood, touch edges in the bodies and lives of individuals living with anorexia. In so doing, it widens the question posed above to ask what food and care both are and do in the myriad moments of their embodied encounters.

Judith Butler, Joan Tronto, and Stephen King all hinge human experience on shared ontological vulnerability, but whereas Butler and Tronto use vulnerability to build ethical commitments, King exploits aging, disability, and death to frighten us. King's horror genre is provocative for the imaginative landscape of feminist theory precisely because he uses vulnerability to magnify the anxieties of mass culture. In Christine, the characters' shared susceptibility to psychic and physical injury blurs the boundary between care and violence. Like Butler, King depicts our social worlds encrusted with normative violence: the mundane ways that norms police gender, race, class, and disability identities. And like Butler, King makes undecidability a key feature of human identity: the idea that needs and identities are uncertain. Normative violence and undecidability trouble the starting point of Tronto's care theory—attentiveness to needs—because both concepts invest interdependency...

Adapted to survive in the interface between land and sea, mangroves are highly vulnerable to the impacts of climate change. They are also highly adaptive to the imagination, with the theme of the mangrove being differently signified across texts, languages and communities as a place to find death in the tropics, a nature tourism destination, endangered environment, magical wood, refuge for maroons and revolutionaries, and source of livelihoods. The cultural malleability of mangroves mirrors their natural adaptability. It also echoes the varied and rhizomatic identities and imaginaries of the peoples of the tropical Americas. Relevant cultural texts produced in the region support experimentations with mangroves as a raw material susceptible to being worked in order to explain diverse realities. In order to highlight the relevance and malleability of mangrove ecosystems, this paper explores resignifications of socioecological interactions at the Ecological Mangrove Reserve Cayapas-Mataje in Ecuador through the lens of photographer Felipe Jácome. Jácome's photographic essay Los Reyes del Manglar [The Kings of the Mangrove] provides rich material to study the rhizomatic evolution of the theme of the mangrove and its entanglements with people's lives, cultures and histories. I argue that cultural representations of mangroves can go beyond their metaphorical recovery to support environmental justice. This essay is also informed by extant research on the important role of mangrove forests for carbon sequestration and climate change mitigation, which locates these socioecological systems at the centre of people's struggle for climate justice.

S filozofkou Alicí Koubovou o performanci, společenské roli kultury a etice péče. Jakou roli hraje téma performance ve filosofii? Je možné se performancí v její tělesnosti a situačnosti věnovat v akademickém prostředí? Má performance reflexivně-kritickou, nebo transformativní funkci a za jakých podmínek? Jaký vztah má kultura k demokracii? Jaké byly různé reakce na pandemii v kulturní oblasti a proč? Co jme zjistili o tělu a digitalitě? Jaká je budoucnost kultury, péče a financování? Strana 3-7.

Matxalen Legarreta Misticismo e Alteridade. José Régio: a confissão como prática autobiográfica 34 A mudança na legislação trabalhista que regula a relação entre patrões e empregadas domésticas no Brasil: como rupturas temporais podem influenciar aspectos da estrutura social 170 A Televisão em Tempos de Crise: representações, discursos e soluções na realidade da TV 194 José Pedro Arruda Tempos Sociais e o Mundo Contemporâneo -As crises, As Fases e as Ruturas 4 Tempos sociais no mundo educacional contemporâneo exigem rutura com paradigma excludente: resultados de um estudo de caso sobre desenvolvimento profissional docente 206 A fase da iniciação científica e a ruptura no tempo -destino. Esboço de uma problemática sobre a preparação e expectativas de carreira na investigação científica 336 Adriano de Oliveira; Emília Rodrigues Araújo & Lucídio Bianchetti Prefácio Emília araújo, Eduardo duquE, monica Franch & josé durán

Drawing on my experiences caring for my disabled son and views from the parenting/disability blogosphere, this article illustrates a second-person phe-nomenology of disability. Parents' lived experiences of disability and the embodied knowledge they acquire through intimate acts of caregiving provide important insights into the diversity of human embodiment and the Othering practices that foreclose our capacity to connect with and understand others. This article shows that the act and experience of caregiving opens new possibilities for engaging with the world and others. Through their participation in online communities, parents come together around their shared moral orientation to making the world more inclusive of human difference, generating cosmopolitan spaces of care.

There is a question that can and needs to be raised anew, namely whether Stein’s thought on woman is worth studying – not merely for its historical interest but for what Stein can contribute to today’s ongoing debates on feminist theory and philosophy. One of Stein’s attentive feminist interpreters asked this question more than 20 years ago and provided sound reasons for a positive answer. In this chapter, I want to raise this question again and I aim to add some fresh arguments in support of a positive answer. I will do so with a special focus on Stein’s phenomenological and ethical contribution to contemporary feminist thought. In particular, I will apply Sara Heinämaa’s recent take on the classical phenomenological approach to sexual difference, in order to offer a new interpretative framework for Stein’s thought on woman. Moreover, I aim to argue in support of the claim that Stein anticipated much of the contemporary feminist ethics, particularly the ethics of care.

In this article, we seek to problematize assumptions and trends in “big data” digital methods and research through an intersectional feminist lens. This is articulated through a commitment to understand how a feminist ethics of care and Donna Haraway’s ideas about “situated knowledge” could work methodologically for social media research. Taking up current debates within feminist materialism and digital data, including big, small, thick, and “lively” data, the argument addresses how a set of coherent feminist methods and a corollary epistemology is being rethought in the field today. We consider how the “queering” of Hannah Arendt’s concept of “action” could contribute to a critically optimistic and inclusive reflection on the role of ethical political commitments to the subjects/objects of study imbricated in big data. Finally, we use our recent research to pose a number of practical questions about practices of care in social media research, pointing toward future research directions.

This paper analyses the trope of water in Thomas King’s latest novel The Back of the Turtle from an ethics-of-care perspective that puts in conversation Indigenous ethics, feminist care ethics and environmental ethics. I suggest that King’s focus on water offers a harsh—even if often humorous—critique of the anthropocentric, neoliberal extractivist mentality while proposing a transcultural ethics of care. Consequently, my analysis of the novel draws on the dialogue taking place in the realm of the Environmental Humanities in Canada and beyond about the centrality of water (See Cecilia Chen, Janine MacLeod and Astrida Neimais’ Thinking with Water; Dorothy Christian and Rita Wong’s Downstream: Reimagining Water; Astrida Neimanis’ Bodies of Water: Posthuman Feminist Phenomenology; Stacy Alaimo’s Exposed: Environmental Politics and Pleasures in Posthuman Times, as well as on Indigenous epistemologies that eschew anthropocentrism in favour of attentive caring for the interconnected needs of humans and non-humans within interdependent ecologies, and feminist environmental care ethics that emphasize the importance of empowering communities to care for themselves and the ecologies that sustain them.

This article ““‘Who’s going to look after the river?’ Water and the Ethics of Care in Thomas King’s The Back of the Turtle“” originally appeared in Rescaling CanLit: Global Readings Spec. issue of Canadian Literature 238 (2019): 66-82.

Iris Murdoch, Harry Frankfurt, and Michael Stocker all criticize modern (and especially liberal) moral theories for failing to accommodate love's apparent foundational importance. In this paper, I argue that these concerns highlight a real weakness of liberal morality, but that love as such does not offer a real alternative to liberal ethics. As such, we should seek a moral theory that accommodates love but does not leave it unrestrained. I then argue that Kantian ethics does precisely this, insofar as Kant's duty of charity or beneficence requires that we form and act on partiality toward those whom we benefit. I argue that the phenomenology of partial motivation on this view answers Murdoch, Frankfurt, and Stocker's objections and provides a useful gloss on Marcia Baron's analysis of primary and secondary motivations.

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N NO OU UV VE EL LL LE ES S V VU UE ES S revue sur les pratiques et les théories du cinéma au Québec préoccupation du domaine de la justice, l'apport des éthiques du care s'articule surtout sous forme d'une posture dont les caractéristiques ou valeurs sont la sollicitude, l'empathie et la solidarité, plutôt que la raison et l'égalité. Les éthiques du care se penchent sur les particularités de la vulnérabilité comme expérience vécue, sur la dialectique affective entre le soi et l'autre et sur les conditions et le maintien de la vie bonne dans un monde où chaque humain doit laisser place à l'autre pour avoir un espace à lui, un monde où chacun est à la fois autonome et dépendant. Sandra Laugier, une des philosophes francophones à réfléchir le concept du care, utilise le cinéma dans sa théorisation afin de porter un regard moral autre, une attention nouvelle, à des détails du

Ciò che dà significato alle soluzioni istituzionali in favore delle persone con disabilità – integrazione, diritti, pari opportunità – sono i princìpi di fondo che le ispirano e la visione della persona e dell’umanità cui essi rinviano. L’itinerario di riflessione proposto in queste pagine unisce all’analisi teorica l’ascolto di testimonianze significative e si accosta ai disabili anzitutto in quanto persone, più che come ‘categoria’ svantaggiata, affetta da particolari deficit. Il fine è richiamare l’attenzione su ciò che l’handicap ci dice a proposito della condizione umana universale, segnata comunque da una dignità inestimabile e da una ineluttabile vulnerabilità.

Responsible Research and Innovation (RRI) has emerged as a response to the problem of the unintended consequences of new technologies, one with an agenda shaped by concerns about the impact of technological innovation on issues of procedural and substantive justice. The role of future imaginaries, manifest in texts and images, in shaping innovation and framing what counts as legitimate topics for social debate on technologies has been documented by science and technology studies (STS) scholars, but has not yet been discussed widely in the literature on RRI. In this paper, I argue that the critique of future imaginaries is important for the procedural and substantive justice concerns of RRI, but that missing from the STS literature on imaginaries is an adequate treatment of their nonrepresentational dimensions, including practice and desire, and the role these play in constructing particular 'future horizons', styles of living the future in the present that are constitutive of subjectivity. I suggest that, without an adequate treatment of these aspects, RRI perspectives will face difficulties in understanding the nature and role of 'organized irresponsibility' within innovation, before proposing that a 'political imaginary of care' offers a possible route to take in thinking about the ethical and political aspects of innovation that permits these aspects to be adequately addressed.

It is possible to see the city as a chaotic and organic coalition of juxtaposed forms, containing remnants of past generations’ dreams and disappointments. However, on the socio-political scale, a rhythm of collective ordering continuously gains momentum without the need for conjuring hidden committees or transcendent laws. The philosopher Hubert Dreyfus provides a useful insight into the overly echoed threat of Friedrich Nietzsche’s theory of eternal return of the same, noting that in the current epoch, ‘technicity [...] eliminates the marginal practices on the basis of which new worlds could be disclosed and dooms us to what Nietzsche already saw as the eternal return of the same’ (Dreyfus 2003: 17). Theorists often employ the fear of forever reliving the same existence as the most poetic of warnings and yet with the vagueness of recalling a dream. There is something immediate for us today in Nietzsche’s doctrine from a century ago. As the patterns of socio-political organization spin upon their axes, habits and emerging ways for individuals to live as themselves and each other are pulled within the form, categorized, labelled, stamped and stowed, stabilizing all practices and avoiding shifts to other styles of existence. This chapter focuses on the role of architecture in motivating the care to create new worlds.

If a teacher instructs with greater attention to improving students' performance in order to protect her employment rather than solely to advance knowledge or character, is she acting immorally? This question has historical roots in Socrates's famed animosity toward the sophists. Socrates maintained that sophistic teaching was immoral because the teacher's self-interest was at the center of the relationship rather than fostering arete. Socrates differentiated his work from teaching per se. Nevertheless, both Socrates and the sophists are examples of the historically precarious position of educators. 1 In the classic Greek story, these pedagogues were at the mercy of sociopolitical forces outside of their control and the societal view of their work was subject to the vicissitudes of Athenian state interests, ideology, and politics. Those charged with fostering children's cultural, social, and intellectual literacy, as Socrates and the sophists were, often find themselves in the middle of conflicting social and economic factors. In the question of what it means for educators to act morally in this milieu, classical liberalism and ethics premised on impartial, objective, and decontextualized ideal theory have been the primary lens. As a consequence, it is an open question whether these frameworks can take into account the multifarious directions in which society pulls educators today. This paper addresses one prevailing rendering of the moral basis of teaching. In the Moral Work of Teaching (MWT) framework, Osguthorpe and Sanger draw upon the liberal democratic ethic, virtue ethics, and psychological theories to argue for the inherent morality of teaching in K-12 settings. On their view, such an inquiry can fall into the dichotomous categories of teaching morally and teaching morality. While the two domains are related, it is the former that proposes grounds for viewing teaching as a moral act. Based on one co-author's experiences, 2 this paper discusses an iteration of the New York City small schools movement reform over the last decade as a clear example of the constraints that accountability policies exert on teaching morally; indeed these limiting factors are so pervasive as to warrant rethinking what it means to be a moral teacher.

Fin dalle sue origini, negli anni ottanta, l’etica della cura parte dal presupposto che vi siano evidenti connessioni tra cura ed emozioni. Eppure sono molto pochi gli studi dedicati all’approfondimento di questo tema. L’obiettivo di questo volume è di esplorare tali connessioni, muovendo da una riflessione filosofica attenta alla prospettiva multidisciplinare, e considerando la cura sia come attività pratica sia come disposizione morale. I contributi qui raccolti analizzano il modo in cui le emozioni – come attenzione, empatia, pietà, amore – possono alimentare o contrastare le motivazioni alla cura e le sue pratiche, sia nella sfera privata che nella dimensione sociale e globale. Nel porre attenzione a temi cruciali come il nesso tra cura di sé e cura dell’altro, o il ruolo della sfera affettiva nel favorire una «buona cura», il volume non manca di evocare anche le emozioni più oscure – risentimento, rabbia, orgoglio – per lo più trascurate dalla riflessione teorica, che possono manifestarsi nella relazione di cura. Ne emerge un mosaico suggestivo che, riflettendo sulle complesse interazioni tra cura ed emozioni, riesce anche a illuminare la particolare complessità di entrambe

In this paper, I critically develop the Jain concept of nonharm as a feminist philosophical concept that calls for a change in our relation to living beings, specifically to animals. I build on the work of Josephine Donovan, Carol J. Adams, Jacques Derrida, Kelly Oliver, and Lori Gruen to argue for a change from an ethic of care and dialogue to an ethic of carefulness and nonpossession. I expand these discussions by considering the Jain philosophy of nonharm (ahimsa) in relation to feminist and other theories that advocate noneating of animals, "humane killing," and "less harm." Finally, I propose that a feminist appropriation of the Jain concept of nonharm helps us develop a feminist ethic of nonharm to all living beings.

groundbreaking book In a Different Voice (1982) and its devastating critique of psychology's androcentric theories and methods. She pioneered feminist analyses of developmental psychology by showing how models of "human" development were premised on a psychology that cast women as deviant and deficient in relation to an implicit male norm. Following the publication of In a Different Voice, Gilligan and her collaborators developed an innovative feminist voice-centred relational method of analysing interview narratives-the Listening Guide-designed to access voices and experiences marginalised by patriarchal cultures, theories, and methods. Gilligan argued that women and girls come under pressure to silence their voices and conform to gendered cultural norms. She saw the Listening Guide as a methodology that could unlock these suppressed voices and experiences. While Gilligan's theoretical and methodological work has created controversy for appearing to essentialise gender identities, it has been deeply influential within psychology, education, gender studies, and further afield. It has earned her wide recognition and has had a lasting impact on the feminist movement.

1 »Care drain« besteht überall dort, wo massive Migration stattfindet, so in Osteuropa, in Mexiko, Mittel-und Südamerika, in Nordafrika, in Südostasien usw. (Isaksen et al. 2008, S. 405). 2 Parreñas (2002) und Hochschild (2005) haben hier bahnbrechende Theoriearbeit geleistet.

The Integrated Ethics Reader: Reconnecting Thought, Emotion, and Reverence in a World on the Brink
Cognella
292 pg | ISBN: 978-1-5165-9554-9 | © 2020

The book  immerses students in astute and insightful essays by accomplished scholars and thinkers. The essays challenge readers to think through the important ethical and political issues of our time holistically. Through a series of cross-references and brief introductions, the text places the essays, seemingly about unrelated subjects , in conversation with one another. Over the course of 12 chapters, students gain new insights about politics, international relations, climate change, business conduct, the environment, and the need to push past theory to make room for the human heart as we face the difficult problems of our time. Throughout, readers are encouraged to carefully consider the ongoing conversations and debates on these issues, participate in further inquiry and deep reflection, and finally, consider how policy-both domestic and international-might be forged or improved. Presenting a new, highly contemporary approach to ethics,

European societies have been significantly challenged recently by intensifying debates around migration and integration. In Germany, the controversy around refugees has put the question of how to negotiate cultural differences back on the agenda. This article argues that female refugee support work volunteers in Germany have developed a compelling approach to handling cultural diversity in emotional, social and cultural practices. Building on interviews with female volunteers , this article demonstrates that research subjects' interaction with refugees is guided by an 'ethics of care'. Care ethics is characterised by the recognition of interdependence and relationships, attention to the context and to the particular, blurring of the public and the private and orientation towards the needs of others. The research subjects show that care values, such as responsibility and attentiveness, can serve as an alternative framework to integration and to the negotiation of diversity in everyday encounters. Data from quantitative studies on refugee support work in Germany then reveals that female volunteers politicise their care work to respond to racism and right-wing xenophobia. Ultimately, a political ethics of care has the potential to structurally, politically and emotionally change established understandings of integration and the relations between host societies and immigrants.