By Shay Welch (auth.)
This publication bargains a liberatory perception of person freedom that uniquely responds to the issues of social oppression and calls for of the interrelatedness insofar because it pertains in particular to the social area of activity.
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Extra info for A Theory of Freedom: Feminism and the Social Contract
Because some theorists believe aspects of the Good contribute significantly to the individual and her relationships, they emphasize community values and argue that even values that are not shared are relevant to justice. For example, David Hollenbach argues that issues of the Good must be incorporated into the basic structure, since precluding them from public discourse leads shared understandings in the community to break down (Hollenbach 1995, 145). I accept the claim that aspects of the Good contribute to the construction of the individual and community shared understandings.
The source of this objectified bodily existence is in the attitude of others regarding her, but the woman herself often actively takes up her body as a mere thing. She gazes at it in the mirror, worries about how it looks to others, prunes it, shapes it, molds and decorates it. (Young 2005, 14) Woman’s body is not just any object; it is an object of beauty. Young’s and Bartky’s arguments show that women restrain their movements not only because they feel alienated and discontinuous with their body but also because others are looking.
Even in short, one-shot encounters, exchanges are often substantive even if they are only recognized as such when they go awry. One may object that the tolerater’s individual, simple freedom is impeded by normative requests beyond avoiding antagonism. But this objection discounts the specific nature of social freedom; it is defined by, and so requires, the participation of each and every person in the relation. One need not always treat others as if they were friends, but one should at least display signs of welcome to motivate interaction.