Feminist Ethics (Stanford Encyclopedia of Philosophy)

Preserving the life of a child is the first aspect of Ruddick'smaternal practice. No human being is, on the surface, more vulnerablethan an infant. Infants cannot survive unless someone feeds, clothes,and shelters them. To show just how dependent infants are on theircaretakers, Ruddick provides the example of Julie, an over-extendedyoung mother with a very needful infant. Finding it increasinglydifficult to care for her baby, Julie imagines herself killing herbaby. Horrified by her own thought, Julie boards a city bus with herbaby. She spends the night riding the bus, reasoning that as long asshe and her baby remain in the public eye, she will not harm herbaby.

Feminism and the Ethics of Care - Wutsamada

Feminist ethics is an approach to ethics that builds ..

The ethics of care (alternatively care ethics or EoC) ..

Although there are problems with extreme forms of libertarian radicalfeminism on the one hand and extreme forms of cultural radicalfeminism on the other hand, radical feminist thought has managed togenerate some very useful ethical work. So-called lesbian ethics is aparticularly rich, though controversial addition to feminist ethicaltheory, for example. Its contested nature stems from the fact that ithas been developed primarily to serve women-centered women and, insome versions, only lesbian women.

Feminist Ethics - Virginia Tech

In Starting at Home: Caring and Social Policy (2002), Noddings extendsthe principles of her relationally-based ethic of care to the largersocial domain and into the arena of public policy. In response tothose who have criticized feminine ethics of care as a "fine domestictheory" that is largely irrelevant when addressing the moralcomplexities of wider social issues and policies, Noddings insiststhat the possibility to develop a robust sense of social justice isconditioned on the lessons learned in the domestic arena. On her view,if we are to develop truly effective social policies about matterssuch as homelessness, mental illness, and education, we have much tolearn by "starting at home" where the origins of care have theirroots.

Sherwin says that her feminist ethics looks not just at the pregnancy,but how the pregnancy occurred (94), however she does not lookfar enough.
Feminism And Ethics of Care A Different Idea about Ethics

Feminist Care Ethics and Business Ethics | SpringerLink

In contrast to Wollstonecraft and Mill, other nineteenth-centurythinkers denied that virtue is or should be the same for bothsexes. Instead, they provided a separate-but-equal theory of virtueaccording to which male and female virtues are simply different. Orthey elaborated a separate-and-unequal theory of virtue according towhich female virtue is fundamentally better than malevirtue. Importantly, this diverse group of thinkers disagreed amongthemselves about how to assess the characteristics (nurturance,empathy, compassion, self-sacrifice, kindness) typically associatedwith women. They asked whether these “female”“feminine”characteristics are: (1) genuine moral virtues to be developed by menas well as by women; (2) positive psychological traits to be developedby women alone; or (3) negative psychological traits not to bedeveloped by anyone?

Ecofeminism In Environmental Ethics

In this respect, a broader analysis of the radical feminist arguments about the degrading"52 effects of prostitution must be made within an ethical context.
One place to begin examining the ethical aspect of prostitution is the effect it can have on the tranquillity of a woman’s home life.

Abortion Through a Feminist Ethics Lens: Susan Sherwin

One solution to this problem is simply to take all household activitythat could also be done by waged labor (nannies, domestic servants,gardeners, chauffeurs, etc.) as work and to figure its comparableworth by the waged labor necessary to replace it (Folbre 1982, 1983).Another is to reject altogether the attempts to base women’soppression on social relations of work, on the grounds that suchtheories are overly generalizing and ignore the discrete meanings thatkinship activities have for women in different contexts (Nicholson1991; Fraser and Nicholson 1991; Marchand 1995). Or, one can arguethat although the line between work and leisure changes historically,those doing the activity should have the decisive say as to whethertheir activity counts as work, i.e., labor necessary to promote humanwelfare. The existence of second wave women’s movementscritiques of the “second shift” of unpaid householdactivity indicates that a growing number of women see most of it aswork, not play (cf. Hochchild 1989). Finally, one can argue that sincethe human care involved in taking care of children and elders createsa public good, it should clearly be characterized as work, and thosewho are caretakers, primarily women, should be fairly compensated forit by society or the state (Ferguson and Folbre 2000: Folbre 2000,Ferguson 2004).