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Frontmatter -- Contents -- Acknowledgments -- Introduction -- One Solidarities -- Two Toward a Theory of Political Solidarity -- Three The Moral Relations and Obligations of Political Solidarity -- Four The Solidary Collective -- Five The Paradox of the Participation of the Privileged -- Six The Social Justice Ends of Political Solidarity -- Seven On Human Solidarity and the Challenge of Global Solidarity -- References -- Index

Feminism is arguably the most significant social movement of the last century and it is far from over. Sally Scholz unravels the fascinating coalition of social and political causes, goals, and ideals that came together to motivate the fight for women's liberation. By taking powerful examples from women's campaigns, Scholz highlights the ongoing relevance of this movement in parts of the world where the rights of women are still violated by such atrocities as genocide and war rape. Sally J. Scholz is Professor of Philosophy at Villanova University, Pennsylvania. She lives in Rosemount, Penns

I offer a reading Sara Ruddick's account of feminist solidarity as grounded in her reconceptualization of "work" in order to suggest that she provides a framework for transnational feminist solidarity that offers an important augmentation to other contemporary theories of transnational feminist solidarity. Feminist solidarity, according to Ruddick, forms through struggles to work. But what she means by work has not been fully appreciated in the literature on Ruddick. Scholars who focus solely on maternal thinking or even the work of mothering obscure the fact that such work is just her prime example of the reconceptualized notion of work she develops. I unpack her notion of work and show how it functions in a theoretical account of transnational feminist solidarity and feminist resistance movements.

Transnational feminist solidarity can be and has been very effective at bringing about social change in local and regional contexts. Transnational feminist activists, however, must be attentive to cultural differences in the means and methods of protest employed to challenge unjust or oppressive social and political conditions. In this article, I offer a discussion of some of the key theoretical elements of a transnational feminist solidarity. I then use the protests in Tahrir Square in 2011 to problematize transnational feminist solidarity. This exercise reveals both the power of transnational alliances and some of the obstacles – cultural, political, and gender based – that must be addressed by feminist transnational solidarity efforts.

Simone de Beauvoir offers one of the most interesting philosophical accounts of childhood, and, as numerous scholars have argued, it is one of the most important contributions that she made to existentialism. Beauvoir stressed the importance of childhood on one's ability to assume one's freedom. This radically changed how freedom was construed for existentialism. Rather than positing an adult subjectivity that tries to flee freedom through bad faith, Beauvoir's account forces a recognition of a situated freedom that itself is also developmentally achieved. In this article, I explore the influence of Jean-Jacques Rousseau on Beauvoir's discussion of childhood. By reading Beauvoir through Rousseau—who was one of her favorite authors—we see not just one but two accounts of childhood in Beauvoir's philosophical work. On the one hand is the idealistic childhood wherein the child is an apprentice to freedom. On the other is the constrained childhood whose product is apprenticed to the serious. I begin with a brief summary of Rousseau's Emile. Next, I offer some justification for reading Beauvoir alongside Rousseau before offering an account of Beauvoir's discussion of childhood. I end by exploring some of the implications of my reading for freedom.