自由法学与抽象的人性视野:罗尔斯正义理论的女性主义批判

Mari J. Matsuda
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引用次数: 27

摘要

建立理论的手段让人想起其他著名的哲学抽象,如自然状态。面纱意象的使用本身就很有趣。在许多关于面纱的图像中——新娘的面纱,穆斯林的面纱——在面纱后面的是女性作为客体的形象。女性在父权话语中代表着直觉、情感、性、养育和理性的对立面,这将破坏罗尔斯提出的冷静的理论建构。在罗尔斯的面纱后面,女人的思考,可怕的他者,被抽象了出来罗尔斯遵循康德的传统,明确地优先考虑抽象他反复声明,他打算把社会契约理论提升到“更高的抽象层次”。他从抽象的最高层次——原始的立场——开始他的理论,随着理论变得更加坚实,他逐渐承认更多地参考具体的现实。罗尔斯承认,这一理论受到来自人类日常生活观察的挑战然而,只有在我们接受了自由的基本价值之后,这样做才是安全的。我们对实相的理解将得到控制和改进,因为我们从纯净的层面开始,并在那里经历了某些启示。我们黑暗的冲动将被抑制,因为抽象将揭示什么是公平的正义
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Liberal Jurisprudence and Abstracted Visions of Human Nature: A Feminist Critique of Rawls' Theory of Justice
theory-building devices reminiscent of other well-known philosophical abstractions, such as the state of nature. The use of veil imagery is itself interesting. In much of veil imagery-the bridal veil, the Muslim veil-it is women-as-object behind the veil. Women, representing in patriarchal discourse intuition, emotion, sexuality, nurturing and the antithesis of reason, would disrupt the cool theory-building Rawls proposes. Behind Rawls' veil, woman-thinking, the terrifying Other, is abstracted out.22 Rawls gives explicit priority to abstraction, following the Kantian tradition.23 He states repeatedly that he intends to carry social contract theory to a "higher level of abstraction." 24 He begins his theory at the highest level of abstraction-the original position-gradually admitting more reference to concrete reality as the theory becomes more solid. The Theory, Rawls allows, is subject to challenge with observations from the day-today of human life.25 It is only safe to do this, however, once we have accepted the primary value of liberty. Our understanding of reality will be controlled and improved because we started at the rarefied level and experienced certain revelations there. Our darker impulses will be suppressed because abstraction will have revealed what justice as fairness
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