Suchergebnisse

Martha Nussbaum's (2016) account of anger limits its utility in part due to its vengeful and narcissistic aspects; she notes that even when anger rightfully identifies a harm or unjust act, it too frequently represents a desire for retribution or status degradation of the offender. I think this viewpoint is incomplete, because it reduces human relations and status to a zero-sum tussle: I can only gain status if you (at least theoretically) lose it. While Nussbaum does not explore a connection between human dignity and anger, I argue that feminist political uses of anger are often premised on exactly this sort of idea. To be specific, the use of dignity that is present in feminist political anger is not of the zero-sum variety (women gain status through men's loss of status), but as a claim of worth. Feminist political anger argues that women count too, and women deserve dignity and respect: first, as a kind of personal or bodily dignity, and second as an assertion of political identity or autonomy. It is the absence of their dignity and recognition that is the injury; their rage is an assertion of presence, a demand for dignity and recognition. This demand does not require the lessening of another's dignity.

Recent defenses of shaming as an effective tool for identifying bad practice and provoking social change appear compatible with feminism. I complicate this picture by examining two instances of online feminist shaming that resulted in shame backlashes. Shaming requires the assertion of social and epistemic authority on behalf of a larger community, and is dependent upon an audience that will be receptive to the shaming testimony. In cases where marginally situated knowers attempt to "shame up," it presents challenges for feminist uses.

In Kate Manne's theory of misogyny, women's behavior is surveilled (by men and other women) so that they conform to gendered norms of behavior and care, and they are threatened or punished when they refuse to abide by norms. I seek here to extend her argument about surveillance to norms around masculinity, and to demonstrate the ways in which surveillance actually runs throughout the gendered economy of care. I assess the impacts of this surveillance (particularly on men of color, who identify as gay or trans, or who are immigrants or religious minorities), and argue that misogyny and masculinity are inextricably interlinked and mutually reinforcing phenomena, that must be simultaneously demystified for progress towards gender equity.

Most psychological literature on gaslighting focuses on it as a dyadic phenomenon occurring primarily in marriage and family relationships. In my analysis, I will extend recent fruitful philosophical engagement with gaslighting (Abramson, "Turning up the Lights on Gaslighting" [2014]; McKinnon, "Allies Behaving Badly: Gaslighting as Epistemic Injustice" [2017]; Ruiz, "Spectral Phenomenologies" [2014]) by arguing that gaslighting, particularly gaslighting that occurs in more public spaces like the workplace, relies upon external reinforcement for its success. I will ground this study in an analysis of the film Gaslight, for which the phenomenon is named, and in the course of the analysis will focus on a paradox of this kind of gaslighting: it wreaks significant epistemic and moral damages largely through small, often invisible actions that have power through their accumulation and reinforcement.

Introduction: the Habitat and the Ecosystem -- Shallow Hardbottom of East Florida and the Caribbean and the Regional Shelf Setting -- Macroalgae and Cyanobacteria -- Invertebrates -- Fish Assemblages -- Marine Turtles -- Functional Ecological Attributes of Shallow Hardbottom -- Mitigating Shallow Hardbottom Impacts -- Literature Cited -- Appendices.

This volume offers new critical insights into the increasingly mythological figure of the American cowboy and "The West" in the 21st century while seeking to explain how these components of American identity continue to fit into our shared culture narrative.