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• W66726593 abstract "Religious Studies University of Toronto Toronto, Ontario This article explores conditions of class privilege, such as economic security and personal confidence, protection from violence, cultural dominance, and general assumptions of entitlement. These create a wide range of attitudes that reinforce and reproduce privileged positionings. Reviewing work of feminist ethicists such as Marilyn Legge and Sharon Welch, author explores ramifications and responsibilities inherent in what she calls the epistemological perspective of privileged. Cet article explore les conditions qui affectent le lie a classe sociale, telles: securite economique et confiance en soi, protection face a violence, dominance culturelle, et les pris-pour-acquis concernant ce a quoi on croit avoir droit. Ceux-ci creent un eventail d'attitudes qui renforcent et reproduisent les positions du privilege. En examinant le travail de femmes telles que Marilyn Legge et Sharon Welch, l'auteure explore les ramifications et les responsabilites se rattachant a ce qu'elle appelle la perspective epistemologique des personnes favorisees. How can relatively advantaged people become committed to working for social justice, for liberation of oppressed, and how can this commitment be expressed and carried out in ways that do not ultimately reinforce and maintain oppressions? These are central methodological questions for academic ethicist, for, I would argue, there is a moral imperative to promote justice not only through content of ethics, but also through its methodologies. Whether privilege derives from maleness, whiteness, class position, sexuality, age, or any combination of privileged locations, it is problematic for advantaged people to work for transformation of social structures that protect their privileges. Feminists enjoy white privilege, class privilege, and heterosexual privilege, among others, have been challenged on this repeatedly by women of colour, working class women, and lesbians. Within both academic feminism and feminist activist movements and organizations, meanings of white privilege, class privilege, heterosexual privilege, are being confronted by those women have taken these social locations and their advantages for granted in their lives. The experiences of feminists have shown that desire to right wrongs and injustices is never enough; and that working out concrete political strategies to effect an ethical vision of a just society is a very complex project in which socially advantaged people are ambiguously situated. It is hard for those of us live in a liberal democratic society, believe in its values, and enjoy its benefits, to recognize that all sorts of acceptable and legitimate practices, social structures and institutions, actively promote advantages of some members of society at expense of others. It is hard to see concrete ways in which taken-for-granted patterns of discourse and behaviour can be experienced as silencing or oppressing some people or groups. Those are privileged to benefit from protection of individual rights do not want to recognize ways in which system from which they benefit denies well-being to others unjustly. The feminist ethicist is committed to social transformations that will alter oppressive relations of power and privilege. But liberation ethics are often engaged in without examination of ways in which endeavour is complicated by what I will call the epistemological perspective of privileged. (1) A Feminist Methodology for Ethics A fundamental methodological problem in contemporary feminism has been question of who are `women'? (2) When we are talking about experience, which women are we talking about? Who is this we that speaks and for whom? In 1970s, white feminists were content with breaking hegemony of universal = male perspective by interjecting a women's perspective that itself was then universalized. …" @default.
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• W66726593 date "1997-12-22" @default.
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• W66726593 title "Feminist Ethics and Privilege" @default.
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