Background
Card, Claudia Falconer was born on September 30, 1940 in Madison, Wisconsin, United States. Daughter of Walter Munro and Achsah Susan (Falconer) Card.
(The opportunities to become a good person are not the sam...)
The opportunities to become a good person are not the same for everyone. Modern European ethical theory, especially Kantian ethics, assumes the same virtues are accessible to all who are capable of rational choice. Character development, however, is affected by circumstances, such as those of wealth and socially constructed categories of gender, race, and sexual orientation, which introduce factors beyond the control of individuals. Implications of these influences for morality have, since the work of Williams and Nagel in the seventies, raised questions in philosophy about the concept of moral luck. In The Unnatural Lottery, Claudia Card examines how luck enters into moral character and considers how some of those who are oppressed can develop responsibility. Luck is often best appreciated by those who have known relatively bad luck and have been unable to escape steady comparison of their lot with those of others. author takes as her paradigms the luck of middle and lower classes of women who face violence and exploitation, of lesbians who face continuing pressure to hide or self-destruct, of culturally Christian whites who have ethnic privilege, and of adult survivors of child abuse. How have such people been affected by luck in who they are and can become, the good lives available to them, the evils they may be liable to embody? Other philosophers have explored the luck of those who begin from privileged positions and then suffer reversals of fortune. Claudia Card focuses on the more common cases of those who begin from socially disadvantaged positions, and she considers some who find their good luck troubling when its source is the unnatural lottery of social injustice. Author note: Claudia Card is Professor of Philosophy at the University of Wisconsin, Madison, with teaching affiliations in women's studies and environmental studies. She belongs to many philosophical societies, including the Midwest Society of Women in Philosophy, the Society for Lesbian and Gay Philosophy, and the North American Nietzsche Society. She serves on several editorial boards and is the philosophy book review editor for the "Journal of Homosexuality". Her other works include "Feminist Ethics, ed.", "Adventures in Lesbian Philosophy, ed.", and "Lesbian Choices".
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(Simone de Beauvoir was a philosopher and writer of notabl...)
Simone de Beauvoir was a philosopher and writer of notable range and influence whose work is central to feminist theory, French existentialism, and contemporary moral and social philosophy. The essays in this 2003 volume examine all the major aspects of her thought, including her views on issues such as the role of biology, sexuality and sexual difference, and evil, the influence on her work of Heidegger, Sartre, Merleau-Ponty, Husserl, and others, and the philosophical significance of her memoirs and fiction. New readers and nonspecialists will find this the most convenient and accessible guide to Beauvoir currently available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Beauvoir.
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( Renowned feminist philosopher Card courageously explore...)
Renowned feminist philosopher Card courageously explores the complex ethical and political questions lesbians face regarding their identities and their relationships both within and outside of lesbian communities.
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(In this new contribution to philosophical ethics, Claudia...)
In this new contribution to philosophical ethics, Claudia Card revisits the theory of evil developed in her earlier book The Atrocity Paradigm (2002), and expands it to consider collectively perpetrated and collectively suffered atrocities. Redefining evil as a secular concept and focusing on the inexcusability - rather than the culpability - of atrocities, Card examines the tension between responding to evils and preserving humanitarian values. This stimulating and often provocative book contends that understanding the evils in terrorism, torture and genocide enables us to recognise similar evils in everyday life: daily life under oppressive regimes and in racist environments; violence against women, including in the home; violence and executions in prisons; hate crimes; and violence against animals. Card analyses torture, terrorism and genocide in the light of recent atrocities, considering whether there can be moral justifications for terrorism and torture, and providing conceptual tools to distinguish genocide from non-genocidal mass slaughter.
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(What distinguishes evils from ordinary wrongs? Is hatred ...)
What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card's paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic: they may simply be negligent or unscrupulous in pursuing their goals. Card's theory represents a compromise between classic utilitarian and stoic alternatives (including Kant's theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsche's challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called "the gray zone", where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both.
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(Feminist philosopher Claudia Card explores with this work...)
Feminist philosopher Claudia Card explores with this work the complex ethical and political questions lesbians face regarding their identities and their relationships both within and outside of lesbian communities. In part 1, the author looks at lesbian cultures and traditions, and develops a genealogy of amazons, sapphists, and passionate friends. An ensuing chapter asks whether lesbianism is a "choice", and if so, what this really means and what is at stake in looking at it this way. In part 2, Professor Card discusses lesbian friendship in relation to sexuality, and presents as the greatest challenges to lesbian ethics the battering and stalking of lesbians by lesbians. She also discusses the burdens carried by childhood victims of female-perpetrated incest. She then evaluates homophobia, the ethics of outing, the military ban, and lesbian sadomasochism.
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Card, Claudia Falconer was born on September 30, 1940 in Madison, Wisconsin, United States. Daughter of Walter Munro and Achsah Susan (Falconer) Card.
Bachelor, University of Wisconsin, 1962; AM, Harvard University, 1964; Doctor of Philosophy, Harvard University, 1969.
From instructor to professor philosophy University Wisconsin, Madison, since 1966, Emma Goldman professor philosophy, since 2001. Visiting associate professor, philosophy Dartmouth College, 1978—1979, University Pittsburgh, 1980. With Goethe University, Frankfurt, Germany, 1999.
(What distinguishes evils from ordinary wrongs? Is hatred ...)
(In this new contribution to philosophical ethics, Claudia...)
(Feminist philosopher Claudia Card explores with this work...)
( Renowned feminist philosopher Card courageously explore...)
(Simone de Beauvoir was a philosopher and writer of notabl...)
(The opportunities to become a good person are not the sam...)
Fellow American Council Learned Societies (senior fellow 1999-2000). Member American Philosophical Association (member various committees since 1975, central division vice president, 09-10, vice president, 10-), Society Women in Philosophy (Midwest), Society for Lesbian and Gay Philosophy (co-chair 1988-1990), International Association Women Philosophers, North American Nietzsche Society, North American Kant Society, North American Schopenhauer Society, Society for Ethics.