I've always been fascinated with arguments that derive philosophical insights from the social position and identity of the knowers rather than an abstract conception of an epistemic or moral agent. On one level, philosophy has proceeded usually to claim that epistemology attempts to discover the necessary and sufficient conditions for knowledge. For moral agency, moral philosophers usually attempt to discover what practical reasoning is across the spectrum for all human beings and what is entailed by this faculty has direct implication for knowing and acting morally. Traditional philosophy tries to achieve an abstract and universal understanding of agency in which what holds for one agent will hold for all others of the same kind. Feminist philosophers and social epistemologists are skeptical of this impersonal characterization of agency in both epistemology and moral philosophy. Instead, more attention is paid to the actual context in which knowledge emerges, and an open honest assessment usually reveals that the production of philosophy by men typically favors the abstract conceptions of agency, conceptions that only the most educated historically could emulate. In a way, traditional philosophy justifies conceptions and interpretations that favor the position they occupied.
In creating my own syllabus recently, I decided to include a reading of Annette Baier. Instead of agency, her target is an entire systems of moral philosophy, and their subsequent concepts. I've picked up on the agency requirements since its range of concern is familiar to me, and is one essential concept within moral philosophy. The argument is made similar in kind. Let's see if I can reproduce it with any satisfaction.
(1) All moral philosophies of the past favor conditions of agency that only men (the elite) could emulate.
(2) By (1), it is evident that all past philosophies are gendered meaning that philosophies produced by past social systems are products of their times in which women did not even participate in philosophical discourse.
(3) Females have a distinctive moral perspective
(4) Given that moral philosophy is gendered and females would have contributed to philosophy uniquely had they done so, a new feminist ethics is necessitated by the historical realities to address the conceptual gap of previous historical moral philosophies.
There are two major assumptions here that demand attention. First, the argument turns on the assumption that philosophy cannot reach anything near the universality of its claims. Instead, making universal claims is just a way of rationalizing or supporting one's social position over others. Post-structuralists are fond of this claim, thinking that the idea of the subject in philosophy is only a tool for oppressing those that are different from the subject. I'm unsure of this claim. While there might be something said for a sensitivity to historical context in which philosophies emerge, does the truth of a view depend entirely on that context? I answer in the negative. This cannot be a reason for thinking entire contributions to tradition are foolhardy. Otherwise, we would not think through Aristotle's text in our intellectual history since he doesn't understand particle physics. Aristotle's physics are regarded as false because of reasons beyond which history and context imply.
Still, the first assumption of history and context are not the most powerful assumption. It is premise (3). Proving that women have a different moral perspective than men is the most substantial claim a proponent of feminist ethics makes. The truth of (3) is usually based on Carol Gilligan's work in children psychology, or some qualitative analysis of how women favor more nurturing caring relationships than the impartial justice morality typical of past philosophies. As for agency, this conception is very compatible with a model of practical reasoning that stresses community over atomistic individualism of moral agency.
The problem with (3) is thinking that it follows had women been liberated in previous centuries that moral philosophy would have turned out differently. Maybe, it wouldn't change. We note the gendered differences now, but what holds for our experience of gender now is or could be starkly different than if women had been equal to men in a very Greek context. Such moves only invite speculation, and that's not the biggest problem with this expectation either. Essentially, this expectation is bugged down in a deeper problem, and the expectation purports the very gender essentialism that women needed to shrug off for the advances in feminist activism. Allow me to explain.
The belief that philosophy would have been different had women participated in our ethical tradition relies on the assumption that women differ essentially from men in the first place. The claim is not just an evaluative claim about the fairness of past philosophical discourse. Any self-respecting philosopher could see the disproportionate past from still the under-represented female amount of philosophers today. Moreover, the insights from those same social science studies that corroborate the truth of (3) rely on the categories of men and women to the exclusion of spectrum of bisexuals, trans-gendered people etc.
I'm not dismissing the truth of (3). I'm just thinking the claim should be less robust than feminist ethicists want. The criticism might be something like the moral content of our duties may not be as sensitive to caring relationships, and the failure of what we require from morality is the issue. The view of feminist ethics, I think, has more value in uprooting the past injustices of philosophical praxis. I think they are right in a very broad sense, just not for the reasons they hold about a range of issues.
