I am interested in exploring the usefulness and limits of traditional categories of feminist theory, such as those laid out by Alison Jaggar (1977; 1983). I begin the analysis by critically comparing various treatments of liberal feminism. I focus throughout this investigation on uncovering ways that current frameworks privilege white authors and concerns, recreate the split between theory and activism, and obscure long histories of theoretical and practical coalition and alliance work.
Liberal feminism is not committed to a number of philosophical positions for which it is frequently criticized, including abstract individualism, certain individualistic approaches to morality and society, valuing the mental/rational over the physical/emotional, and the traditional liberal way of drawing the line between the public and the private.Moreover, liberal feminism's clearest political commitments, including equality of opportunity, are important to women's liberation and not necessarily incompatible with the goals of socialist and radical feminism.
Taking on topics from pornography and prostitution to female genital mutilation, from womens magazines and marriage to sexual violence, contributors in this collection argue that the kind of liberal feminism currently rising to prominence does little to challenge the status quo
The essay explores liberal feminism by matching Wollstonecraft's and J. S. Mill's works against radical feminist criticism. Though censured by radicals for perceiving society in binary terms modeled on the male-female distinction, liberal feminists subscribe to a worldview that is variegated and dynamic. Liberal feminism does not oppose nature to culture or individuality to society, but rather sees the ability to achieve autonomous personhood as dependent on social conditions. This insight underpins liberal feminism's attitude to the status of women: to form as rational agents, humans have to be provided with social safeguards such as education and the vote. Far from being starkly individualistic, this agenda is based on liberal feminism's perception of individual rationality as a social product.
Classical liberal feminism represents the theoretical effort and political demand of feminism first manifested in the second half of the 18th century. In that period, numerous factors (economic, social, political), as well as movements in human thought, created the conditions for women to question the relationship of power and their own position in society (I. Milojević). Those first feminist efforts were related to the basic principles of liberalism (equality, freedom, independence), reformulated and extended to women (K. Lončarević). Given the complete civil, political and cultural disenfranchisement of women, classical liberal feminism focused its demands on the achievement of women's equality with men in terms of these rights. The main argument for this is the equality of men and women in terms of reason. Reason is the power of perfection, it represents the bond of the creation with the Creator from whom they all originate, therefore, everyone must have the same nature. The organization of civil society is criticized, which with its mechanisms (education, upbringing, exclusion from all civil and political affairs, etc.) prevents women from cultivating reason (M. Wollstonecraft). Women and men are born equal, therefore law, customs or prejudice should not create differences between them. Representatives of classical liberal feminism advocate the removal of all customary and legal obstacles that stand in the way of women having an active role in society and equal rights, as well as access to all jobs and rewards available to men. The legal subordination of women in itself is wrong and represents the main obstacle to the development of humanity (J. S. Mill). The habit of submission degrades and deadens people, making them incapable of any kind of resistance (H. Taylor Mill). Questions related to the private sphere of men's and women's existence remain outside the interest of liberal feminists in the 18th century (Olympe de Gouges and Mary Wollstonecraft), while representatives of classical liberalism in the 19th century (Harriet Taylor Mill and John Stuart Mill) extend their considerations to issues of marriage and divorce from different positions. Gender inequality has negative consequences for personal and public virtues, which should be based on reason and develop in freedom.
: Liberal Feminism is an ideology that advocates for equal opportunities for men and women in a variety of areas, including employment, health, education, marriage, and family life, as well as public life and politics. Ideologically, Liberal Feminism emerged from the belief that Biblical Tradition, as documented in its verses, set women apart from men. This study would look at the connection between Biblical culture dominating women's positions in Western civilization and the advent of the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW). The investigation would include the patriarchal ideology found in Biblical Tradition, the notion of gender emancipation. In order to answer this research question, this research will use the method of 'Discourse Analysis' to address the roots of Liberal Feminism as they are found in the Biblical Tradition and the method of 'Document Analysis' to elaborate on CEDAW records. This study concludes that there is a strong connection between Biblical values and the concept of Liberal Feminism as it is embodied in CEDAW.
