By Marilyn Friedman
Ladies have traditionally been avoided from dwelling autonomously by means of systematic injustice, subordination, and oppression. The lingering results of those practices have triggered many feminists to view autonomy with suspicion. the following, Marilyn Friedman defends the right of feminist autonomy. In her eyes, habit is self sustaining if it accords with the wishes, cares, values, or commitments that the actor has reaffirmed and is ready to maintain within the face of competition. via her account, autonomy is socially grounded but additionally individualizing and infrequently socially disruptive, traits that may be eventually useful for girls. Friedman applies the idea that of autonomy to domain names of precise curiosity to girls. She defends the significance of autonomy in romantic love, considers how social associations should still reply to ladies who decide to stay in abusive relationships, and argues that liberal societies may still tolerate minority cultural practices that violate women's rights as long as the ladies in query have selected autonomously to dwell based on these practices.
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Additional resources for Autonomy, Gender, Politics (Studies in Feminist Philosophy)
A valiant, noble, inspiring sort of autonomy emerges when someone stubbornly preserves or pursues what she deeply cares about during a time of suffering or tragedy and against hostile opposition. We should not be too quick to accept a conception of autonomy that ignores, as nonautonomous, those lives that are forced to cope with tragic dilemmas. ”29 What matters to a person, what she deeply cares about in a way that deﬁnes her identity and character, is not simply what matters to her under pleasant conditions.
It is important to notice that, on a content-neutral account, substantive autonomy is genuine autonomy; substantive autonomy is thus autonomy on either account. Substantive autonomy is content-neutral autonomy augmented in a certain way. ” It consists of choices that were made in the right way to reﬂect what the acting person deeply cares about, and it is, in addition, substantively guided by a commitment to autonomy as a value or, at least, devoid of commitments that are inconsistent with a commitment to autonomy.
Socially deracinated, autonomy would be a pointless and meaningless notion. What is social, however, is not necessarily autonomous. What distinguishes an autonomous self from those who are not autonomous but who are equally the products of social contexts is the degree of individuated distinctness and coherence that an autonomous self achieves by acting in ways that accord with her reafﬁrmation of certain deeper wants and commitments that characterize her in particular. Autonomy is a matter of degree, which means that selves who are relatively more autonomous come to harbor, within the range of capacities they can exercise separately from others (although they needn’t 18 THE BASIC ACCOUNT exercise them separately), a greater assortment of the capacities for reﬂective agency, or harbor them to a more effective degree than do selves who are relatively less autonomous.
Autonomy, Gender, Politics (Studies in Feminist Philosophy) by Marilyn Friedman