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Simply," /> <title>(PDF) Wollstonecraft's Feminist Virtue Ethics (Draft) | Justin P Holt - Academia.edu</title> <link rel="canonical" href="https://www.academia.edu/37755897/Wollstonecrafts_Feminist_Virtue_Ethics_Draft_" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = '636d8e2b918307684ed7f3510147300938d83ebd'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1732738296000); window.Aedu.timeDifference = new Date().getTime() - 1732738296000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"This paper will show that Mary Wollstonecraft developed a modern feminist version of virtue ethics. Virtue ethics is an all-encompassing moral theory which holds that the best life for individuals is commensurate with a good society. Simply, self-interest and our public duties are argued as identical and not at odds when we realize what is truly good for ourselves and for others. In the western philosophic cannon, the most common version of virtue ethics is Aristotle’s, with the Nicomachean Ethics as the definitive presentation. Wollstonecraft’s argument for the political, social, economic, and personal equality of women utilizes ideas that are reminiscent of classical virtue ethics. Her novel and effective addition is to show that the explicit inclusion of women requires a reconsideration of the duties needed for happy lives to be led and for a good society, and good families, to exist. The final version of this paper was published in Academia Letters.","author":[{"@context":"https://schema.org","@type":"Person","name":"Justin P Holt"}],"contributor":[],"dateCreated":"2018-11-12","dateModified":null,"datePublished":"2021-01-01","headline":"Wollstonecraft's Feminist Virtue Ethics (Draft)","inLanguage":"en","keywords":["Feminist Theory","Aristotle","Virtue Ethics","Feminist Philosophy","Feminist Ethics","Feminist ethics (Philosophy)","Aristotle's Ethics","Mary Wollstonecraft","Feminism and Social Justice","Civic Virtue"],"locationCreated":null,"publication":null,"publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"image":null,"thumbnailUrl":null,"url":"https://www.academia.edu/37755897/Wollstonecrafts_Feminist_Virtue_Ethics_Draft_","sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":null}]}</script><link rel="stylesheet" media="all" 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Virtue ethics is an all-encompassing moral theory which holds that the best life for individuals is commensurate with a good society. Simply, self-interest and our public duties are argued as identical and not at odds when we realize what is truly good for ourselves and for others. In the western philosophic cannon, the most common version of virtue ethics is Aristotle’s, with the Nicomachean Ethics as the definitive presentation. Wollstonecraft’s argument for the political, social, economic, and personal equality of women utilizes ideas that are reminiscent of classical virtue ethics. Her novel and effective addition is to show that the explicit inclusion of women requires a reconsideration of the duties needed for happy lives to be led and for a good society, and good families, to exist.\n \nThe final version of this paper was published in Academia Letters.","publication_date":"2021,,"},"document_type":"draft","pre_hit_view_count_baseline":null,"quality":"high","language":"en","title":"Wollstonecraft's Feminist Virtue Ethics (Draft)","broadcastable":false,"draft":true,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [10693252]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":57751821,"attachmentType":"pdf"}"><img alt="First page of “Wollstonecraft's Feminist Virtue Ethics (Draft)”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/57751821/mini_magick20181219-13780-6sggv3.png?1545276184" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/assets/single_work_splash/adobe.icon-574afd46eb6b03a77a153a647fb47e30546f9215c0ee6a25df597a779717f9ef.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">Wollstonecraft's Feminist Virtue Ethics (Draft)</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="10693252" href="https://independent.academia.edu/JustinPHolt"><img alt="Profile image of Justin P Holt" class="ds-work-card--author-avatar" src="https://0.academia-photos.com/10693252/3228551/101062448/s65_justin_p..holt.jpg" />Justin P Holt</a></div><div class="ds-work-card--detail"><p class="ds-work-card--detail ds2-5-body-sm">2021</p><div class="ds-work-card--work-metadata"><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">visibility</span><p class="ds2-5-body-sm" id="work-metadata-view-count">…</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">description</span><p class="ds2-5-body-sm">7 pages</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">link</span><p class="ds2-5-body-sm">1 file</p></div></div><script>(async () => { const workId = 37755897; const worksViewsPath = "/v0/works/views?subdomain_param=api&work_ids%5B%5D=37755897"; const getWorkViews = async (workId) => { const response = await fetch(worksViewsPath); if (!response.ok) { throw new Error('Failed to load work views'); } const data = await response.json(); return data.views[workId]; }; // Get the view count for the work - we send this immediately rather than waiting for // the DOM to load, so it can be available as soon as possible (but without holding up // the backend or other resource requests, because it's a bit expensive and not critical). const viewCount = await getWorkViews(workId); const updateViewCount = (viewCount) => { const viewCountNumber = Number(viewCount); if (!viewCountNumber) { throw new Error('Failed to parse view count'); } const commaizedViewCount = viewCountNumber.toLocaleString(); const viewCountBody = document.getElementById('work-metadata-view-count'); if (viewCountBody) { viewCountBody.textContent = `${commaizedViewCount} views`; } else { throw new Error('Failed to find work views element'); } }; // If the DOM is still loading, wait for it to be ready before updating the view count. if (document.readyState === "loading") { document.addEventListener('DOMContentLoaded', () => { updateViewCount(viewCount); }); // Otherwise, just update it immediately. } else { updateViewCount(viewCount); } })();</script></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">This paper will show that Mary Wollstonecraft developed a modern feminist version of virtue ethics. Virtue ethics is an all-encompassing moral theory which holds that the best life for individuals is commensurate with a good society. Simply, self-interest and our public duties are argued as identical and not at odds when we realize what is truly good for ourselves and for others. In the western philosophic cannon, the most common version of virtue ethics is Aristotle’s, with the Nicomachean Ethics as the definitive presentation. Wollstonecraft’s argument for the political, social, economic, and personal equality of women utilizes ideas that are reminiscent of classical virtue ethics. Her novel and effective addition is to show that the explicit inclusion of women requires a reconsideration of the duties needed for happy lives to be led and for a good society, and good families, to exist. The final version of this paper was published in Academia Letters.</p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":57751821,"attachmentType":"pdf","workUrl":"https://www.academia.edu/37755897/Wollstonecrafts_Feminist_Virtue_Ethics_Draft_"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":57751821,"attachmentType":"pdf","workUrl":"https://www.academia.edu/37755897/Wollstonecrafts_Feminist_Virtue_Ethics_Draft_"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div></div><div data-auto_select="false" data-client_id="331998490334-rsn3chp12mbkiqhl6e7lu2q0mlbu0f1b" data-doc_id="57751821" data-landing_url="https://www.academia.edu/37755897/Wollstonecrafts_Feminist_Virtue_Ethics_Draft_" data-login_uri="https://www.academia.edu/registrations/google_one_tap" data-moment_callback="onGoogleOneTapEvent" id="g_id_onload"></div><div class="ds-top-related-works--grid-container"><div class="ds-related-content--container ds-top-related-works--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="0" data-entity-id="47758207" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/47758207/Wollstonecraft_s_Feminist_Virtue_Ethics_Friendship_and_the_Good_Society">Wollstonecraft’s Feminist Virtue Ethics: Friendship and the Good Society</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="10693252" href="https://independent.academia.edu/JustinPHolt">Justin P Holt</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Academia Letters, 2021</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Wollstonecraft’s Feminist Virtue Ethics: Friendship and the Good Society","attachmentId":66735353,"attachmentType":"pdf","work_url":"https://www.academia.edu/47758207/Wollstonecraft_s_Feminist_Virtue_Ethics_Friendship_and_the_Good_Society","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/47758207/Wollstonecraft_s_Feminist_Virtue_Ethics_Friendship_and_the_Good_Society"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="1" data-entity-id="106016760" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106016760/_Whos_Wollstonecraft_Which_Traditions_the_Introduction_for_Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_An_account_of_Wollstonecrafts_feminist_virtue_ethic_and_the_first_systematic_treatment_of_Wollstonecraft_as_a_religious_thinker_">"Who's Wollstonecraft? Which Traditions?" (the Introduction for) Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent. (An account of Wollstonecraft's feminist virtue ethic and the first systematic treatment of Wollstonecraft as a religious thinker)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3031181" href="https://isluportal.academia.edu/EmilyDumlerWinckler">Emily J Dumler-Winckler</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Modern Virute: Mary Wollstonecraft and a Tradition of Dissent, 2022</p><p class="ds-related-work--abstract ds2-5-body-sm">“Who is Mary Wollstonecraft? Why should Christian theologians and ethicists, philosophers of religion, and virtue ethicists care? What does she contribute to these fields today? Why think of modern virtue as a tradition of dissent? Is not each phrase a contradiction in terms? The introduction addresses these questions. Mary Wollstonecraft’s account of virtue provides an alternative to influential and competing narratives about the virtues in modernity. Virtues’ defenders tell a story about the virtues’ modern demise and mid-twentieth-century revival. Virtues’ despisers and designers suspect that we are better off without a revival of this tradition on these terms. Wollstonecraft helps us to move beyond the impasse that has emerged. She extends and revolutionizes ancient traditions of the virtues in distinctively modern and Christian modes for distinctively feminist and abolitionist aims.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Who's Wollstonecraft? Which Traditions?\" (the Introduction for) Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent. (An account of Wollstonecraft's feminist virtue ethic and the first systematic treatment of Wollstonecraft as a religious thinker)","attachmentId":105325615,"attachmentType":"pdf","work_url":"https://www.academia.edu/106016760/_Whos_Wollstonecraft_Which_Traditions_the_Introduction_for_Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_An_account_of_Wollstonecrafts_feminist_virtue_ethic_and_the_first_systematic_treatment_of_Wollstonecraft_as_a_religious_thinker_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/106016760/_Whos_Wollstonecraft_Which_Traditions_the_Introduction_for_Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_An_account_of_Wollstonecrafts_feminist_virtue_ethic_and_the_first_systematic_treatment_of_Wollstonecraft_as_a_religious_thinker_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="34125522" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/34125522/Virtue_Theory_as_a_Feminist_Ethical_Framework">Virtue Theory as a Feminist Ethical Framework</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="21298639" href="https://usf.academia.edu/AlejandroNavas">Alejandro Navas</a></div><p class="ds-related-work--abstract ds2-5-body-sm">In recent decades, feminists have pointed out how prominent ethical theories are primarily concerned with establishing rules of conduct between strangers who share (or are theorized as if they share) the same social status. As Claudia Card points out, such theories outline explicit expectations and rewards of formal relationships; these relationships characterize formal institutions, such as law and business, and the considerations of upper-class men who predominate in such institutions. An ethics which focuses on the impersonal application of rules risks overlooking attentiveness to personal needs, a crucial quality in caring relationships which women and poorer classes have had primary responsibility for sustaining. For example, women have had greater pressure than men to be attentive to the particular needs of their children and households, while poorer workers have had to attend to the idiosyncrasies of their customers and employers. Moreover, contractarian theories of ethics idealize an equality of status which is not always possible or desirable: Ethical theories should be able to inform us in how we ought to treat our children, or how people should take care of others with disabilities. I will argue that virtue theories can be particularly responsive to these feminist criticisms. Since a feminist ethical theory must be able to evaluate and critique both feminine and masculine practical considerations, I will examine how virtue theories emphasize caring qualities (e.g. personality and emotional sensitivity) alongside some endorsed by contractarian theories (e.g.distributive justice and impersonal respect). I will then discuss how understanding gendered notions of care can highlight unjust social practices, by reference to Card’s distinction of formal institutions and Annette Baier’s notion of caring professions. (Specifically, Baier holds that women are pressured to take up “caring” professions thought to require emotional sensitivity and attentiveness to particular needs, e.g. nursing or customer service.) Furthermore, I will point out how emphasizing moral agents’ personal qualities and circumstances can inform conditions for just laws, as exemplified by Rosalind Hursthouse’s ethical examination of abortion. In these ways, virtue theory can provide a moral context within which values of justice and care are jointly cultivated.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Virtue Theory as a Feminist Ethical Framework","attachmentId":54053912,"attachmentType":"pdf","work_url":"https://www.academia.edu/34125522/Virtue_Theory_as_a_Feminist_Ethical_Framework","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/34125522/Virtue_Theory_as_a_Feminist_Ethical_Framework"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="3" data-entity-id="98904762" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/98904762/Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_Cover_and_TOC_">Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent (Cover and TOC)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3031181" href="https://isluportal.academia.edu/EmilyDumlerWinckler">Emily J Dumler-Winckler</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent , 2022</p><p class="ds-related-work--abstract ds2-5-body-sm">Modern societies are plagued with conflicts about basic beliefs, values, and ideals. What some call virtue, others count as vice. This book argues that the cultivation of the virtues as well as contestation about them are part and parcel of the goods that Christians and democratic societies share in common. Drawing on the work of Mary Wollstonecraft, Emily Dumler-Winckler aims to dissolve the anxieties of both defenders and despisers of virtue ethics and so form a rapprochement. Influenced by religious dissenters in eighteenth-century England, Wollstonecraft revolutionized ancient traditions of the virtues in modern ways for feminist and abolitionist aims. For this modern feminist, as for premodern Christians, moral formation requires putting exemplars to the test of critical examination-discarding some, adopting others, and emulating the virtues of each. By elaborating the specifically theological aspects of Wollstonecraft's account, this book demonstrates the important role religious traditions have played in feminism and radical socio-political movements in the modern era. By treating the relation between modern rights and virtues such as justice and friendship, Dumler-Winckler illuminates their vital relation and roles in modern democratic societies. With good reason, both modernity and virtue have cultured despisers. Modern Virtue provides an account of the virtues in modernity and, even, the virtues of modernity.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Modern Virtue: Mary Wollstonecraft and a Tradition of Dissent (Cover and TOC)","attachmentId":100131901,"attachmentType":"pdf","work_url":"https://www.academia.edu/98904762/Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_Cover_and_TOC_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/98904762/Modern_Virtue_Mary_Wollstonecraft_and_a_Tradition_of_Dissent_Cover_and_TOC_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="29887422" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/29887422/REVIEW_of_A_Feminist_Perspective_on_Virtue_Ethics_Penultimate_Draft_">REVIEW of A Feminist Perspective on Virtue Ethics [Penultimate Draft]</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="36760867" href="https://bristol.academia.edu/AlanWilson">Alan T Wilson</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Ethical Theory and Moral Practice, 2016</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"REVIEW of A Feminist Perspective on Virtue Ethics [Penultimate Draft]","attachmentId":50353310,"attachmentType":"pdf","work_url":"https://www.academia.edu/29887422/REVIEW_of_A_Feminist_Perspective_on_Virtue_Ethics_Penultimate_Draft_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/29887422/REVIEW_of_A_Feminist_Perspective_on_Virtue_Ethics_Penultimate_Draft_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="105836653" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/105836653/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecraft_s_call_to_reason_Talk_5th_Braga_Colloquium_in_the_History_of_Moral_and_Political_Philosophy">""A Vindication of the Rights of Woman”: Mary Wollstonecraft’s call to reason" - Talk - 5th Braga Colloquium in the History of Moral and Political Philosophy</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="59703929" href="https://coimbra.academia.edu/GianluigiSegalerba">Gianluigi Segalerba</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2020</p><p class="ds-related-work--abstract ds2-5-body-sm">PowerPoint of the 5th Braga Colloquium in the History of Moral and Political Philosophy, held at the University of Minho, Braga, Portugal, on 20th-21rd January 2020; Theme: The Canon Revisited: Women Philosophers. I gave a talk at the Colloquium on 20th January 2020. The title of the talk was: "“”A Vindication of the Rights of Woman”: Mary Wollstonecraft’s call to reason". Presentation: In the first chapter of her “A Vindication of the Rights of Woman”, Mary Wollstonecraft defines human degrees of reason, virtue and knowledge as the instruments for measurement of human nature’s perfection. Reason, virtue and knowledge constitute, in Wollstonecraft’s intents, the new values that ought to promote a radical change, in general, in the whole human dimension and, in particular, in the woman’s sphere of life. In my contribution, I would like to analyse principles, contents and arguments present in Mary Wollstonecraft’s work “A Vindication of the Rights of Woman” – published in 1792 –, which constitutes one of the first texts – probably the first “manifesto” – of the feminist movement. I shall also take into consideration Wollstonecraft’s work “A Vindication of the Rights of Men” in order to investigate the main points of Wollstonecraft’s criticism of Burke’s “Reflections on Revolution in France”. An initial, rather short part of my contribution will be dedicated to the presentation of the main events in Wollstonecraft’s life, in order to reconstruct at least some of the cultural and intellectual environments with which Mary Wollstonecraft came in contact during her life: Wollstonecraft’s role and contribution in the Enlightenment will thereby be described. Furthermore, the exposition of some biographical facts regarding Mary Wollstonecraft will aim at illustrating the dimensions of the hostile political and intellectual groups against which Mary Wollstonecraft had to fight in her life, since Wollstonecraft’s positions apparently belonged to an absolute minority as regards the spectrum of ideas of her times. The main aim of my investigation will consist in showing that both “Vindications” are expressions of a programme of radical modification of the society: The subjection of women in the `community is, in Wollstonecraft’s view, a part of the greater problem of the subjugated social community. Wollstonecraft expresses in her works an absolute denial of the traditional education of women: Wollstonecraft’s principal purpose is to promote the change of female education and the reform of the social and political institution oppressing women. Women’s inclusion into public life can be reached, in the opinion of Mary Wollstonecraft, only through a common education for men and women; reform of the education of women means reform of the society. We shall see that one of the aims of Wollstonecraft lies in persuading women to abandon a false conception of the feminine nature in order to let them adopt the practical virtues of rationality, autonomy, and self-reliance. Wollstonecraft expresses her absolute denial of whichever categorization of women as creature of feeling rather than of reason. This point constitutes the first step, in Wollstonecraft meditation, towards a model and towards a proposal of a new education, in which women and men are given the same kind of education: education ought to produce in individual the attitudes to reason, to autonomy and to independence. The education to the attitude and the behaviour led by reason represents, in Wollstonecraft’s project, the opposition to the traditional cultivation, in the women’s sphere, of sensibility. The main principle of Wollstonecraft’s project of education consists in the persuasion that, without knowledge, there can be no morality: not sensibility, but reason ought to be the aim of the education itself. A method of education promoting sensibility in the individual can only produce mental instability in the individual; moreover, an education stirring sensibility in women proves to be an agent in the diminution of value and in the consequent oppression of women. The duty of women consists, in Wollstonecraft’s view, in abandoning false femininity in order to reach the practical virtues of rationality, independence and self-reliance. The mind has no sex: There is no natural disposition because of which men should be reason, and women should be sensibility. This artificial distinction, which lies at the very origin of the oppression of women, is established only in the society through a precise kind of education: therefore, the society ought to be, in Wollstonecraft’s intents, profoundly reformed through a complete reform of the education.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"\"A Vindication of the Rights of Woman”: Mary Wollstonecraft’s call to reason\" - Talk - 5th Braga Colloquium in the History of Moral and Political Philosophy","attachmentId":105194514,"attachmentType":"pdf","work_url":"https://www.academia.edu/105836653/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecraft_s_call_to_reason_Talk_5th_Braga_Colloquium_in_the_History_of_Moral_and_Political_Philosophy","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/105836653/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecraft_s_call_to_reason_Talk_5th_Braga_Colloquium_in_the_History_of_Moral_and_Political_Philosophy"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="12729261" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/12729261/_Putting_on_Virtue_Without_Putting_Off_Feminists_Mary_Wollstonecraft_s_Religious_Moral_Imagination_Journal_of_Religious_Ethics_43_2_2015_">“Putting on Virtue Without Putting Off Feminists: Mary Wollstonecraft’s Religious Moral Imagination” (Journal of Religious Ethics 43.2, 2015)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3031181" href="https://isluportal.academia.edu/EmilyDumlerWinckler">Emily J Dumler-Winckler</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on the eschewal of modern ethical resources. Troubled by skeptical moral quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre-modern court of appeals. Many feminists worry that these appeals unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share these skeptical concerns and so has no need for a grand theory to address ethical dilemmas. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"“Putting on Virtue Without Putting Off Feminists: Mary Wollstonecraft’s Religious Moral Imagination” (Journal of Religious Ethics 43.2, 2015)","attachmentId":43645172,"attachmentType":"pdf","work_url":"https://www.academia.edu/12729261/_Putting_on_Virtue_Without_Putting_Off_Feminists_Mary_Wollstonecraft_s_Religious_Moral_Imagination_Journal_of_Religious_Ethics_43_2_2015_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/12729261/_Putting_on_Virtue_Without_Putting_Off_Feminists_Mary_Wollstonecraft_s_Religious_Moral_Imagination_Journal_of_Religious_Ethics_43_2_2015_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="39632418" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/39632418/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecrafts_feminist_Manifesto">"A Vindication of the Rights of Woman": Mary Wollstonecraft's feminist Manifesto</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="59703929" href="https://coimbra.academia.edu/GianluigiSegalerba">Gianluigi Segalerba</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2018</p><p class="ds-related-work--abstract ds2-5-body-sm">PDF-PowerPoint presentation of the talk I gave on Sunday, 26th August 2018 at the 2018 Societas Ethica Annual Conference, Louvain-la-Neuve, Belgium, 23th – 26th August 2018. Abstract In the first chapter of her “A Vindication of the Rights of Woman”, Mary Wollstonecraft defines human degrees of reason, virtue and knowledge as the instruments for measurement of human nature’s perfection. Reason, virtue and knowledge constitute, in Wollstonecraft’s intents, the new values that ought to promote a radical change, in general, in the whole human dimension and, in particular, in the woman’s sphere of life. In my contribution, I would like to analyse principles, contents and arguments present in Mary Wollstonecraft’s work “A Vindication of the Rights of Woman” – published in 1792 –, which constitutes one of the first texts – probably the first “manifesto” – of the feminist movement. I will also take into consideration Wollstonecraft’s work “A Vindication of the Rights of Men” in order to investigate the main points of Wollstonecraft’s criticism of Burke’s “Reflections on Revolution in France”. An initial, rather short part of my contribution will be dedicated to the presentation of the main events in Wollstonecraft’s life, in order to reconstruct at least some of the cultural and intellectual environments with which Mary Wollstonecraft came in contact during her life: Wollstonecraft’s role and contribution in the Enlightenment will thereby be described. Furthermore, the exposition of some biographical facts regarding Mary Wollstonecraft will aim at illustrating the dimensions of the hostile political and intellectual groups against which Mary Wollstonecraft had to fight in her life, since Wollstonecraft’s positions apparently belonged to an absolute minority as regards the spectrum of ideas of her times. The main aim of my investigation will consist in showing that both “Vindications” are expressions of a programme of radical modification of the society: The subjection of women in the `community is, in Wollstonecraft’s view, a part of the greater problem of the subjugated social community. Wollstonecraft expresses in her works an absolute denial of the traditional education of women: Wollstonecraft’s principal purpose is to promote the change of female education and the reform the social and political institution oppressing women. Women’s inclusion into public life can be reached, in the opinion of Mary Wollstonecraft, only through a common education for men and women; reform of the education of women means reform of the society. We will see that one of the aims of Wollstonecraft lies in persuading women to abandon a false conception of the feminine nature in order to let them adopt the practical virtues of rationality, autonomy, and self-reliance. Wollstonecraft expresses her absolute denial of whichever categorization of women as creature of feeling rather than of reason. This point constitutes the first step, in Wollstonecraft meditation, towards a model and towards a proposal of a new education, in which women and men are given the same kind of education: education ought to produce in individual the attitudes to reason, to autonomy and to independence. The education to the attitude and the behaviour led by reason represents, in Wollstonecraft’s project, the opposition to the traditional cultivation, in the women’s sphere, of sensibility. The main principle of Wollstonecraft’s project of education consists in the persuasion that, without knowledge, there can be no morality: not sensibility, but reason ought to be the aim of the education itself. A method of education promoting sensibility in the individual can only produce mental instability in the individual; moreover, education tending to strengthening sensibility in women proves to be an agent in the diminution of value and in the consequent oppression of women. The duty of women consists, in Wollstonecraft’ view, in abandoning false femininity in order to reach the practical virtues of rationality, independence and self-reliance. The mind has no sex: There is no natural disposition because of which men are reason, and women are sensibility. This artificial distinction, which lies at the very origin of the oppression of women, is established only in the society: therefore, the society ought to be, in Wollstonecraft’s intents, profoundly reformed. I shall point out, furthermore, Wollstonecraft’s connections with the religious environment of her time. The religious roots of Mary Wollstonecraft’s thought will be, therefore, investigated in order to demonstrate that her thought was profoundly influenced by the religious background of that time: I will show that Wollstonecraft’s meditation cannot be interpreted without its connections with the positions of the radical dissenters. Moreover, utopian components are not extraneous to her theological conceptions. My analysis will, furthermore, concentrate on the reconstruction of Wollstonecraft’s polemical issues: therefore, I shall analyse Wollstonecraft’s criticism of, for instance, Rousseau’s and of Milton’s conception of the woman. As regards the connections of Mary Wollstonecraft with the feminist movement, the main question I shall propose in my contribution will consist in analysing whether the feminism model of Mary Wollstonecraft does or does not contain in itself a tension or even a contradiction between a possible radical feminism component and a more traditional component. Through her radical feminist component, Wollstonecraft undoubtedly denounces many forms of oppression of women. On the other hand, due to her traditional component, Wollstonecraft apparently binds the role of women, for instance, to the role of mothers, thus reaffirming the diversity, as to social duties and social self-realization, between men and women. In other words, the question will be whether Mary Wollstonecraft oscillates between models of radical, anti-patriarchal feminism and models of acceptance of separate spheres for male and women. The bibliographical studies on Mary Wollstonecraft will help in the analysis of the presence (or not) of this dilemma in her works.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"A Vindication of the Rights of Woman\": Mary Wollstonecraft's feminist Manifesto","attachmentId":59792248,"attachmentType":"pdf","work_url":"https://www.academia.edu/39632418/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecrafts_feminist_Manifesto","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/39632418/_A_Vindication_of_the_Rights_of_Woman_Mary_Wollstonecrafts_feminist_Manifesto"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="9881529" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/9881529/The_Common_Female_Voice_of_Virtue_Ethics">The Common Female Voice of Virtue Ethics</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="19173904" href="https://ciis.academia.edu/LoletaCollins">Loleta B . Collins</a></div><p class="ds-related-work--abstract ds2-5-body-sm">During the twentieth century a new trend in moral ethics came to the forefront. Known variously as Virtue Ethics, Consequentialism, or Ethics of Caring, these theories hold that the female perspectives on morality are the more positive approach for ethics1. Three of this arena’s main players are Elizabeth Anscombe, Nel Noddings, and Carol Gilliagan. These women are professional philosophers generating scholarly works on morality, but they are also producing their studies with a common voice. This common voice is one which centers on the ideas of relationships, intention, needs, subjectivity and similar concepts. The purpose of this essay is to review published works from each of the three philosophers to show evidence of that common voice. For Elizabeth Anscombe, I will discuss her seminal work “Modern Moral Philosophy” which was originally published in 1958. Nel Noddings’s voice will be explored by reviewing a section of her text Caring: A Feminine Approach to Ethics and Moral Education. Carol Gilligan’s discussion “Is There a Characteristically Feminine Voice Defining Morality” provides us with the third work to review. Despite arriving at their theories from different realms of scholarship, these philosophers’ works show that there is indeed a common philosophical voice among them that is distinctly female.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The Common Female Voice of Virtue Ethics","attachmentId":36041326,"attachmentType":"pdf","work_url":"https://www.academia.edu/9881529/The_Common_Female_Voice_of_Virtue_Ethics","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/9881529/The_Common_Female_Voice_of_Virtue_Ethics"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="4840534" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/4840534/Can_there_be_a_feminist_ethics">Can there be a feminist ethics?</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3985776" href="https://sussex.academia.edu/Kceniya_Holmes">Kceniya Holmes</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Can there be a feminist ethics?","attachmentId":32126194,"attachmentType":"docx","work_url":"https://www.academia.edu/4840534/Can_there_be_a_feminist_ethics","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/4840534/Can_there_be_a_feminist_ethics"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":57751821,"attachmentType":"pdf","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":57751821,"attachmentType":"pdf","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_57751821" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. 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