Moral Voices Moral Selves

This book is an original discussion of key problems in moral theory. The author argues that the work of recent feminist theorists in this area, particularly that of Carol Gilligan, marks a radically new departure in moral thinking. Gilligan claims that there is not only one true, moral voice, but two: one masculine, one feminine. Moral values and concerns associated with a feminine outlook are relational rather than autonomous; they depend upon interaction with others. In a far-reaching examination and critique of Gilligan's theory, Hekman seeks to deconstruct the major traditions of moral theory which have been dominant since the Enlightenment. She challenges the centrepiece of that tradition: the disembodied, autonomous subject of modernist philosophy. Gilligan's approach transforms moral theory from the study of abstract universal principles to the analysis of moral claims situated in the interactions of people in definite social contexts. Hekman argues that Gilligan's approach entails a multiplicity of moral voices, not just one or even two. This book addresses moral problems in a challenging way and will find a wide readership among philosopher's, feminist thinkers and psychologists.

This is the little book that started a revolution, making women's voices heard, in their own right and with their own integrity, for virtually the first time in social scientific theorizing about women. Its impact was immediate and continues to this day, in the academic world and beyond. Translated into sixteen languages, with more than 700,000 copies sold around the world, In a Different Voice has inspired new research, new educational initiatives, and political debate—and helped many women and men to see themselves and each other in a different light.Carol Gilligan believes that psychology has persistently and systematically misunderstood women—their motives, their moral commitments, the course of their psychological growth, and their special view of what is important in life. Here she sets out to correct psychology's misperceptions and refocus its view of female personality. The result is truly a tour de force, which may well reshape much of what psychology now has to say about female experience.

The problem this project attempts to solve is to develop a workable moral education in light of the clash between religious forms of moral education and U.S. Supreme Court decisions concerning them. The concept of story and storytelling has been suggested as a unifying focus for disparate prescriptions for moral education. Several recent approaches to moral storytelling have been proposed. The approaches of William Bennett, Nel Noddings, and Herbert Kohl are among those which have attempted to combine moral education and storytelling within the last decade. Bennett is identified with other theorists whose primary concern is the moral content of a story. Noddings is identified as a process theorist, whose primary concern is the process of moral storytelling, not the content. Kohl is identified as a reflection theorist, whose approach challenges tradition in the hope of creating a more moral society. Each one of these three approaches attempts to provide a comprehensive program of moral education, but they fall short of that goal. The purpose of this project, then, is to construct a storytelling moral education program that improves upon earlier approaches. Using the three levels of moral thinking posited by R.M. Hare, a three-level approach to moral storytelling is proposed. The intuitive, critical, and meta-ethical levels of moral thinking that Hare refers to are used to frame a new, three-level, approach to moral storytelling. The three-level approach combines content, process, and reflection into a unified prescription for moral education. Thus, a more comprehensive plan for moral education through storytelling is developed, one that respects traditional forms of moral education while remaining within the parameters set by the U.S. Supreme Court.

Entering the Circle addresses the practical and methodological aspects of research within the interpretive or hermeneutic perspective. It contains descriptions of exemplary interpretive research projects in psychology and closely allied fields. Offering insight into the range and subtleties of the methods of interpretive inquiry, this collection challenges the reader to question the assumptions behind more traditional research that aims, instead, to objectify human phenomena.

Gilligan and her colleagues expand the theoretical base of In A Different Voice and apply their research methods to a variety of life situations. The contrasting voices of justice and care clarify different ways in which women and men speak about relationships and lend different meanings to such phenomena as autonomy, loyalty, and violence.

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

The Moral Self addresses the question of how morality enters into our lives. Pauline Chazan draws upon psychology, r ral philosophy and literary interpretation to rebut the view that morality's role is to limit desire and control self-love. Perserving the ancients' connection between what is good for the self and what is morally good, Chazan argues that a certain kind of care for the self is central to moral agency. Her intriguing argument begins with a critical examination of the views of Hume, Rousseau and Hegel. The constructive part of the book takes a more unusual turn by synthesising the work on the analyst Heinz Kohut and Aristotle into Chazan's own positive account, which is then illustrated by the use of Russian literature.

The Moral Self addresses the question of how morality enters into our lives. Pauline Chazan draws upon psychology, r ral philosophy and literary interpretation to rebut the view that morality's role is to limit desire and control self-love. Perserving the ancients' connection between what is good for the self and what is morally good, Chazan argues that a certain kind of care for the self is central to moral agency. Her intriguing argument begins with a critical examination of the views of Hume, Rousseau and Hegel. The constructive part of the book takes a more unusual turn by synthesising the work on the analyst Heinz Kohut and Aristotle into Chazan's own positive account, which is then illustrated by the use of Russian literature.