Adaptive Preferences and Womens Empowerment
សីហា 2011 · Oxford University Press
សៀវភៅអេឡិចត្រូនិច
264
ទំព័រ
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មានសិទ្ធិ
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reportការវាយតម្លៃ និងមតិវាយតម្លៃមិនត្រូវបានផ្ទៀងផ្ទាត់ទេ ស្វែងយល់បន្ថែម
អំពីសៀវភៅអេឡិចត្រូនិកនេះ
Women and other oppressed and deprived people sometimes collude with the forces that perpetuate injustice against them. Womens acceptance of their lesser claim on household resources like food, their positive attitudes toward clitoridectemy and infibulations, their acquiescence to violence at the hands of their husbands, and their sometimes fatalistic attitudes toward their own poverty or suffering are all examples of adaptive preferences, wherein women participate in their own deprivation. Adaptive Preferences and Womens Empowerment offers a definition of adaptive preference and a moral framework for responding to adaptive preferences in development practice. Khader defines adaptive preferences as deficits in the capacity to lead a flourishing human life that are causally related to deprivation and argues that public institutions should conduct deliberative interventions to transform the adaptive preferences of deprived people. She insists that people with adaptive preferences can experience value distortion, but she explains how this fact does not undermine those peoples claim to participate in designing development interventions that determine the course of their lives. Khader claims that adaptive preference identification requires a commitment to moral universalism, but this commitment need not be incompatible with a respect for culturally variant conceptions of the good. She illustrates her arguments with examples from real-world development practice. Khaders deliberative perfectionist approach moves us beyond apparent impasses in the debates about internalized oppression and autonomous agency, relativism and universalism, and feminism and multiculturalism.
អំពីអ្នកនិពន្ធ
Serene Khader is Assistant Professor of Philosophy at Stony Brook University. She is also a womens rights activist who has worked in both national and international contexts, and her activist experience informs her philosophical work.
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