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User:VKeksburg/沙盒/女性主义运动与意识形态

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女性主義
历史
社会史
年表
各国女性參政權
女性主義浪潮
类型（英语：Feminist movements and ideologies）
概念
理论
女权主义...
按國家/地區
列表和分类
列表
分类
女性主義主题
This collection of feminist buttons from a women's museum shows some messages from feminist movements.

A variety of movements of 女性主义意识形态 have developed over the years. They vary in goals, strategies, and affiliations. They often overlap, and some feminists identify themselves with several branches of feminist thought.

分类

传统上女性主义通常被分成三个主流流派：自由主义、改良主义或者叫主流女性主义、激进女性主义与社会主义/马克思主义女性主义，有时也被称为女性主义思想的三大流派。自20世纪以来，一系列新形态的女性主义层出不穷，其中一些被认为是三大主流学派的分支。[1]

朱迪斯·劳波（Judith Lorber）对性别改革女性主义、性别抵抗女性主义以及性别革命女权主义三种女性主义观点作了区分。在她的分类中，性别改革女性主义基于自由主义政治哲学，着重个人权利。性别抵抗女性主义关注特定行为和动态中的群体，即使在支持性别平等的的亚文化中女性也处于次要地位。性别革命女性主义试图通过解构概念与分类以及分析产生不平等的文化再生产来破坏现存社会秩序。[2]

运动与意识形态

主流女性主义

主条目：主流女性主义m

"主流女性主义" as a general term identifies feminist ideologies and movements which do not fall into either the socialist or radical feminist camps. The mainstream feminist movement traditionally focused on political and legal reform, and has its roots in first-wave liberal feminism of the 19th and early-20th centuries. Liberal feminism in this broad traditional sense is also called "mainstream feminism", "reformist feminism", "egalitarian feminism" or historically "bourgeois feminism",[3] and is one of the "Big Three" schools of feminist thought alongside socialist and radical feminism.[1]

In the context of third-wave and fourth-wave feminism, the term is today often used by essayists[4] and cultural analysts[5] in reference to a movement made palatable to a general audience by celebrity supporters like Taylor Swift.[6] Mainstream feminism is often derisively referred to as "white feminism,"[7] a term implying that mainstream feminists don't fight for intersectionality with race, class, and sexuality.

Some parts of third-wave and fourth-wave mainstream feminism has also been accused of being commercialized,[8] and of focusing exclusively on issues that are less contentious in the western world today, such as women's political participation or female education access. Radical feminists sometimes criticize mainstream feminists as part of "a system of patriarchy".[9]Template:Qn Nevertheless, major milestones of the feminist struggle—such as the right to vote and the right to education—came about mainly as a result of the work of the mainstream feminist movement, which emphasized building far-reaching support for feminist causes among both men and women.

While there are many disbeliefs in feminism and how to represent it, many women are taking back the idea of feminism being "Anti-Women" it is in fact the opposite. With loving the idea of Fashion, Makeup, Nails and much more. [10]

参见：white feminism

无政府主义

 
Emma Goldman, pioneer anarcha-feminist author and activist.

无政府女性主义 (also called anarchist feminism and anarcho-feminism) combines anarchism with feminism. It generally views patriarchy as a manifestation of involuntary hierarchy. Anarcha-feminists believe that the struggle against patriarchy is an essential part of class struggle and of the anarchist struggle against the state.[11] In essence, the philosophy sees anarchist struggle as a necessary component of feminist struggle and vice versa. As L. Susan Brown puts it, "as anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist".[12][13]

Important historic anarcha-feminists include Emma Goldman, Federica Montseny, Voltairine de Cleyre, Maria Lacerda de Moura, and Lucy Parsons. In the Spanish Civil War, an anarcha-feminist group, Mujeres Libres ("Free Women"), linked to the Federación Anarquista Ibérica, organized to defend both anarchist and feminist ideas.

Contemporary anarcha-feminist writers/theorists include Lucy Friedland, L. Susan Brown, and the eco-feminist Starhawk. Contemporary anarcha-feminist groups include Bolivia's Mujeres Creando, Radical Cheerleaders, the Spanish anarcha-feminist squat La Eskalera Karakola, and the annual La Rivolta! conference in Boston.

黑人和妇女主义

 
Angela Davis speaking at the University of Alberta on 28 March 2006

黑人女性主义 argues that sexism, class oppression, and racism are inextricably bound together.[14] Forms of feminism that strive to overcome sexism and class oppression but ignore race can discriminate against many people, including women, through racial bias. The National Black Feminist Organization (NBFO) was founded in 1973 by Florynce Kennedy, Margaret Sloan, and Doris Wright, and according to Wright it, "more than any other organization in the century launched a frontal assault on sexism and racism". The NBFO also helped inspire the founding of the Boston-based organization the Combahee River Collective in 1974 which not only led the way for crucial antiracist activism in Boston through the decade, but also provided a blueprint for Black feminism that still stands a quarter of a century later. Combahee member Barbara Smith's definition of feminism that still remains a model today states that, "feminism is the political theory and practice to free all women: women of color, working-class women, poor women, physically challenged women, lesbians, old women, as well as white economically privileged heterosexual women. Anything less than this is not feminism, but merely female self-aggrandizement."[15] The Combahee River Collective argued in 1974 that the liberation of black women entails freedom for all people, since it would require the end of racism, sexism, and class oppression.[16] One of the theories that evolved out of this movement was Alice Walker's womanism. It emerged after the early feminist movements that were led specifically by white women, were largely white middle-class movements, and had generally ignored oppression based on racism and classism. Alice Walker and other womanists pointed out that black women experienced a different and more intense kind of oppression from that of white women.[17]

Angela Davis was one of the first people who articulated an argument centered around the intersection of race, gender, and class in her book, Women, Race and Class (1981).[18] Kimberle Crenshaw, a prominent feminist law theorist, gave the idea the name intersectionality in the late 1980s as part of her work in anti-discrimination law, as part of describing the effects of compound discrimination against black women.[19]

A related form of feminism is African feminism.

文化

[[文化女性主义] is the ideology of a "female nature" or "female essence" that attempts to revalidate what they consider undervalued female attributes.[20] It emphasizes the difference between women and men but considers that difference to be psychological, and to be culturally constructed rather than biologically innate.[21] Its critics assert that, because it is based on an essentialist view of the differences between women and men and advocates independence and institution building, it has led feminists to retreat from politics to "life-style".[22] One such critic, Alice Echols (a feminist historian and cultural theorist), credits Redstockings member Brooke Williams with introducing the term cultural feminism in 1975 to describe the depoliticisation of radical feminism.[22]

差异

差异女性主义 was developed by feminists in the 1980s, in part as a reaction to "equality feminism". Although difference feminism still aimed for equality, it emphasized the differences between men and women and argued that identicality or sameness are not necessary in order for men and women, and masculine and feminine values, to be treated equally.[23] Some strains of difference feminism, for example Mary Daly's, argue not just that women and men were different, and had different values or different ways of knowing, but that women and their values were superior to men's.[24]

生态女性主义

生态女性主义 links ecology with feminism . Ecofeminists see the domination of women as stemming from the same ideologies that bring about the domination of the environment. Western patriarchal systems, where men own and control the land, are seen as responsible for the oppression of women and destruction of the natural environment. Ecofeminists argue that the men in power control the land, and therefore are able to exploit it for their own profit and success. In this situation, ecofeminists consider women to be exploited by men in power for their own profit, success, and pleasure. Thus ecofeminists argue that women and the environment are both exploited as passive pawns in the race to domination. Ecofeminists argue that those people in power are able to take advantage of them distinctly because they are seen as passive and rather helpless.[25]

Ecofeminism connects the exploitation and domination of women with that of the environment. As a way of repairing social and ecological injustices, ecofeminists feel that women must work towards creating a healthy environment and ending the destruction of the lands that most women rely on to provide for their families.[25]

Ecofeminism argues that there is a connection between women and nature that comes from their shared history of oppression by a patriarchal Western society. Vandana Shiva claims that women have a special connection to the environment through their daily interactions with it that has been ignored. She says that "women in subsistence economies, producing and reproducing wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature's processes. But these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the capitalist reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women's lives, work and knowledge with the creation of wealth."[26]

However, feminist and social ecologist Janet Biehl has criticized ecofeminism for focusing too much on a mystical connection between women and nature and not enough on the actual conditions of women.[27]

法国

法国女性主义 is a branch of feminist thought from a group of feminists in France from the 1970s to the 1990s. It is distinguished from Anglophone feminism by an approach which is more philosophical and literary. Its writings tend to be effusive and metaphorical, being less concerned with political doctrine and generally focused on theories of "the body."[28] The term includes writers who are not French, but who have worked substantially in France and the French tradition,[29] such as Julia Kristeva and Bracha Ettinger.

In the 1970s, French feminists approached feminism with the concept of Écriture féminine, which translates as 'feminine writing'.[30] Hélène Cixous argues that writing and philosophy are phallocentric and along with other French feminists such as Luce Irigaray emphasizes "writing from the body" as a subversive exercise.[30] The work of the feminist psychoanalyst and philosopher, Julia Kristeva, has influenced feminist theory in general and feminist literary criticism in particular. From the 1980s onwards, the work of artist and psychoanalyst Bracha Ettinger has influenced literary criticism, art history, and film theory.[31][32] Bracha Ettinger conceived of a feminine-maternal dimension she has named the matrixial, and she works toward changing the definition of the human subject to include it, as well as on the "matrixial" space, object and gaze (in art)[33] and on the importance of the matrixial feminine dimension for the fields of psychoanalysis and ethics.[34] However, as the scholar Elizabeth Wright pointed out, "none of these French feminists align themselves with the feminist movement as it appeared in the Anglophone world."[30][35]

自由主义

自由女性主义 asserts the equality of men and women through political and legal reform. Traditionally, during the 19th and early 20th century, liberal feminism had the same meaning as "bourgeois feminism" or "mainstream feminism," and its broadest sense, the term liberal feminism overlaps strongly with mainstream feminism. Liberal feminists sought to abolish political, legal and other forms of discrimination against women to allow them the same opportunities as men since their autonomy has deficits. Discriminations of gender, either in the workplace or in the home, and the patriarchal mentality in inherited traditions constitutes some cause for the liberals women's movement. Liberal feminists sought to alter the structure of society to ensure the equal treatment of women. The first and the second feminist[36][37] waves were led by liberal feminists and they managed to formally and legally obtain many of equal right for women, including the right to vote, right to be educated, as well as the elimination of many other patriarchal paternalistic and moralistic laws.

One of the earliest well-known liberal feminist, who had a huge influence with her writings was Mary Wollstonecraft. In her book 'A Vindication of the Rights of Woman", she encouraged women to use their voices in making their own decisions and ignore the choices which previously others had made for them.

Liberal feminism includes many, often diverging branches. Individualist feminism or libertarian feminism emphasises women's ability to show and maintain their equality through their own actions and choices and uses the personal interactions between men and women as the place from which to transform society. This use of the term differs from liberal feminism in the historical sense, which emphasized political and legal reforms and held that women's own actions and choices alone were not sufficient to bring about gender equality. For example, "libertarian feminism does not require social measures to reduce material inequality; in fact, it opposes such measures [...] in contrast, liberal feminism may support such requirements and egalitarian versions of feminism insist on them."[38]

Issues important to modern liberal feminists include reproductive and abortion rights, sexual harassment, voting, education, "equal pay for equal work", affordable childcare, affordable health care, elimination of prejudices and stereotypes and bringing to light the frequency of sexual and domestic violence against women.[39]

个人主义

According to the Stanford Encyclopedia of Philosophy, "Classical liberal or libertarian feminism conceives of freedom as freedom from coercive interference. It holds that women, as well as men, have a right to such freedom due to their status as self-owners."[40]

There are several categories under the theory of libertarian feminism, or kinds of feminism that are linked to libertarian ideologies. Anarcha-feminism combines feminist and anarchist beliefs, embodying classical libertarianism rather than contemporary minarchist libertarianism. Recently, Wendy McElroy has defined a position, which she labels "ifeminism" or "individualist feminism", that combines feminism with anarcho-capitalism or contemporary minarchist libertarianism, and she argued that a pro-capitalist and anti-state position is compatible with an emphasis on equal rights and empowerment for women.[41] Individualist anarchist-feminism has grown from the United States-based individualist anarchism movement.[42]

个人女性主义 is typically defined as a feminism in opposition to what writers such as Wendy McElroy and Christina Hoff Sommers term political or gender feminism.[43][44][45] However, there are some differences within the discussion of individualist feminism. While some individualist feminists like McElroy oppose government interference into the choices women make with their bodies because such interference creates a coercive hierarchy (such as patriarchy),[46][47] other feminists such as Christina Hoff Sommers hold that feminism's political role is simply to ensure that everyone's, including women's, right against coercive interference is respected.[40] Sommers is described as a "socially conservative equity feminist" by the Stanford Encyclopedia of Philosophy.[40] Critics have called her an anti-feminist.[48][49]

多种族

Multiracial feminism (also known as "women of color" feminism) offers a standpoint theory and analysis of the lives and experiences of women of color.[50] The theory emerged in the 1990s and was developed by Dr. Maxine Baca Zinn, a Chicana feminist, and Dr. Bonnie Thornton Dill, a sociology expert on African American women and family.[50][51]

Though often ignored in the history of the second wave of feminism, multiracial feminists were organizing at the same time as white feminists. Not only did they work alongside other women of color and white feminists, but multiracial feminists also organized themselves outside of women only spaces. In the 1970s women of color worked mainly on three fronts, "working with white dominated feminist groups; forming women's caucuses in existing mixed-gender organizations; and forming autonomous Black, Latina, Native American, and Asian feminist organizations"[15] The perspective of Multiracial Feminism attempts to go beyond a mere recognition of diversity and difference among women, to examine structures of domination, specifically the importance of race in understanding the social construction of gender.[52]

后结构

后结构女性主义, also referred to as French feminism, uses the insights of various epistemological movements, including psychoanalysis, linguistics, political theory (Marxist and post-Marxist theory), race theory, literary theory, and other intellectual currents for feminist concerns.[53] Many post-structural feminists maintain that difference is one of the most powerful tools that women possess in their struggle with patriarchal domination, and that to equate the feminist movement only with equality is to deny women a plethora of options because equality is still defined from the masculine or patriarchal perspective.[53][54]

后殖民

后殖民女性主义, sometimes also known as Third World feminism, partly draws on postcolonialism, which discusses experiences endured during colonialism, including "migration, slavery, suppression, resistance, representation, difference, race, gender, place and responses to the influential discourses of imperial Europe."[55] Postcolonial feminism centers on racism, ethnic issues, and the long-lasting economic, political, and cultural effects of colonialism, inextricably bound up with the unique gendered realities of non-White non-Western women.[56] It sees the parallels between recently decolonized nations and the state of women within patriarchy—both postcolonialism and postcolonial feminism take the "perspective of a socially marginalized subgroup in their relationship to the dominant culture."[55]

Western feminists universalize women's issues, thereby excluding social classes and ethnic identities,[57] reinforcing homophobia,[58] and ignoring the activity and voices of non-White non-Western women,[58][59][60] as under one application of Orientalism. Some postcolonial feminists criticize radical and liberal feminism and some, such as Chandra Talpade Mohanty, are critical of Western feminism for being ethnocentric.[58] Black feminists, such as Angela Davis and Alice Walker, share this view.[17] Another critic of Western perspectives is Sarojini Sahoo. Postcolonial feminists can be described as feminists who have reacted against both universalizing tendencies in Western feminist thought and a lack of attention to gender issues in mainstream postcolonial thought.[61] Through this enterprise, postcolonial feminists spotlight how globalized ideologies that promise women's "emancipation" through universal standards may themselves produce false dichotomies between women's self-realization and local cultural practices.[62][63]

Colonialism has a gendered history. Colonial powers often imposed Western norms on colonized regions, as seen by the prevalence of imperial feminist attitudes and ideology among colonial powers. Postcolonial feminists argue that cultures impacted by colonialism are often vastly different and should be treated as such. In the 1940s and '50s, after the formation of the United Nations, former colonies were monitored by the West for what was considered "social progress". Since then, the status of women in the developing world has been monitored by organizations such as the United Nations. Traditional practices and roles taken up by women—sometimes seen as distasteful by Western standards—could be considered a form of rebellion against colonial oppression.[64] That oppression may result in the glorification of pre-colonial culture, which, in cultures with traditions of power stratification along gender lines, could mean the acceptance of, or refusal to deal with, issues of gender inequality.[65] Postcolonial feminists today struggle to fight gender oppression within their own cultural models of society rather than through those imposed by the Western colonizers.[66]

Postcolonial feminism is closely related to transnational feminism and to the phenomenon of imperial feminism. The former has strong overlaps and ties with Black feminism because both respond to racism and seek recognition by men in their own cultures and by Western feminists.[56]

后现代

 
Judith Butler at a lecture at the University of Hamburg.

后现代女性主义 is an approach to feminist theory that incorporates postmodern and post-structuralist theory. Judith Butler argues that sex, not just gender, is constructed through language.[67] In her 1990 book, Gender Trouble, she draws on and critiques the work of Simone de Beauvoir, Michel Foucault, and Jacques Lacan. Butler criticizes the distinction drawn by previous feminisms between biological sex and socially constructed gender. She says that the sex/gender distinction does not allow for a sufficient criticism of essentialism. For Butler, "woman" is a debatable category, complicated by class, ethnicity, sexuality, and other facets of identity. She states that gender is performative. This argument leads to the conclusion that there is no single cause for women's subordination and no single approach towards dealing with the issue.[67]

 
Donna Haraway, author of A Cyborg Manifesto, with her dog Cayenne.

In A Cyborg Manifesto, Donna Haraway criticizes traditional notions of feminism, particularly its emphasis on identity, rather than affinity. She uses the metaphor of a cyborg in order to construct a postmodern feminism that moves beyond dualisms and the limitations of traditional gender, feminism, and politics.[68] Haraway's cyborg is an attempt to break away from Oedipal narratives and Christian origin myths like Genesis. She writes, "The cyborg does not dream of community on the model of the organic family, this time without the oedipal project. The cyborg would not recognize the Garden of Eden; it is not made of mud and cannot dream of returning to dust."[68]

A major branch in postmodern feminist thought has emerged from contemporary psychoanalytic French feminism. Other postmodern feminist works highlight stereotypical gender roles, only to portray them as parodies of the original beliefs. The history of feminism is not important in these writings—only what is going to be done about it. The history is dismissed and used to depict how ridiculous past beliefs were. Modern feminist theory has been extensively criticized as being predominantly, though not exclusively, associated with Western middle class academia. Mary Joe Frug, a postmodernist feminist, criticized mainstream feminism as being too narrowly focused and inattentive to related issues of race and class.[69]

激进

Radical feminists tend to be more militant in their approach when compared to other feminist movements and ideologies. It considers the male-controlled capitalist hierarchy, which it describes as sexist, as the defining feature of women's oppression. Radical feminists[70] believe that women can free themselves only when they have done away with what they consider an inherently oppressive and dominating patriarchal system. They feel that this male-based authority and power structure and that it is responsible for oppression and inequality, and that, as long as the system and its values are in place, society will not be able to be reformed in any significant way. [來源請求] Radical feminists see no alternatives other than the total uprooting and reconstruction of society in order to achieve their goals.[71]

Over time a number of sub-types of radical feminism have emerged, such as cultural feminism,[72] separatist feminism, [來源請求] trans-exclusionary radical feminism, [來源請求] and anti-pornography feminism, [來源請求] the last opposed by sex-positive feminism. [來源請求]

Separatist and lesbian

Separatist feminism is a form of radical feminism that does not support heterosexual relationships. Lesbian feminism is thus closely related. Separatist feminism's proponents argue that the sexual disparities between men and women are unresolvable. Separatist feminists generally do not feel that men can make positive contributions to the feminist movement and that even well-intentioned men replicate patriarchal dynamics.[73] Author Marilyn Frye describes separatist feminism as "separation of various sorts or modes from men and from institutions, relationships, roles and activities that are male-defined, male-dominated, and operating for the benefit of males and the maintenance of male privilege—this separation being initiated or maintained, at will, by women".[74]

社会主义和马克思主义

 
Clara Zetkin and Rosa Luxemburg, 1910.

社会主义女性主义 connects the oppression of women to Marxist ideas about exploitation, oppression and labor. Socialist feminists think unequal standing in both the workplace and the domestic sphere holds women down.[75] Socialist feminists see prostitution, domestic work, childcare, and marriage as ways in which women are exploited by a patriarchal system that devalues women and the substantial work they do. Socialist feminists focus their energies on far-reaching change that affects society as a whole, rather than on an individual basis. They see the need to work alongside not just men but all other groups, as they see the oppression of women as a part of a larger pattern that affects everyone involved in the capitalist system.[76]

Marx felt that when class oppression was overcome gender oppression would vanish as well;[77] this is Marxist feminism. Some socialist feminists, many of Radical Women and the Freedom Socialist Party, point to the classic Marxist writings of Frederick Engels[78] and August Bebel[79] as a powerful explanation of the link between gender oppression and class exploitation. To some other socialist feminists, this view of gender oppression is naive and much of the work of socialist feminists has gone towards separating gender phenomena from class phenomena. Some contributors to socialist feminism have criticized these traditional Marxist ideas for being largely silent on gender oppression except to subsume it underneath broader class oppression.[80]

In the late nineteenth century and early twentieth century, both Clara Zetkin and Eleanor Marx were against the demonization of men and supported a proletarian revolution that would overcome as many male–female inequalities as possible.[81] Template:According to whom most Marxist leaders, including Clara Zetkin[82][83] and Alexandra Kollontai[84][85] counterposed Marxism against feminism, rather than trying to combine them.

立场观

Since the 1980s, 立场女性主义 have argued that feminism should examine how women's experience of inequality relates to that of racism, homophobia, classism and colonization.[86][87] In the late 1980s and the 1990s, postmodern feminists argued that gender roles are socially constructed,[88][67][89] and that it is impossible to generalize women's experiences across cultures and histories.[90]

第三世界

第三世界女性主义 has been described as a group of feminist theories developed by feminists who acquired their views and took part in feminist politics in so-called third-world countries.[91] Although women from the third world have been engaged in the feminist movement, Chandra Talpade Mohanty and Sarojini Sahoo criticize Western feminism on the grounds that it is ethnocentric and does not take into account the unique experiences of women from third-world countries or the existence of feminist movements indigenous to third-world countries. According to Mohanty, women in the third world feel that Western feminism bases its understanding of women on "internal racism, classism and homophobia",[58] a phenomenon which has been referred to by others as imperial feminism. This discourse is strongly related to African feminism and postcolonial feminism. Its development is also associated with black feminism, womanism,[17][92][93] "Africana womanism",[94] "motherism",[95] "Stiwanism",[96] "negofeminism",[97] chicana feminism, and "femalism".

跨性别

跨性别女性主义 (or trans feminism) is, a movement by and for trans women, was defined by Robert Hill, "a category of feminism, most often known for the application of transgender discourses to feminist discourses, and of feminist beliefs to transgender discourse".[98] Hill says that transfeminism also concerns its integration within mainstream feminism. He defines transfeminism in this context as a type of feminism "having specific content that applies to transgender people, but the thinking and theory of which is also applicable to all women".[來源請求]

Transfeminism includes many of the major themes of other third-wave feminism, including diversity, body image, oppression, misogyny, and women's agency. It is not merely about merging trans concerns with feminism, but often applies feminist analysis and critiques to social issues facing trans women and trans people more broadly.[來源請求] Transfeminism also includes critical analysis of second-wave feminism from the perspective of the third wave.[99]

Early voices in the movement include Kate Bornstein and Sandy Stone, whose essay The Empire Strikes Back was a direct response to Janice Raymond.[100] In the 21st century, Susan Stryker[101][102] and Julia Serano[103] have contributed work in the field of transgender women.[有关吗?]

Causes of diversity

Some argue that every feminist has an altered standpoint on the movement due to the varying hurdles women of different backgrounds come across.[104]

Shared perspectives

Movements share some perspectives while disagreeing on others.

Men as oppressed with women

Some movements differ on whether discrimination against women adversely affects men. Movements represented by writers Betty Friedan and Gloria Steinem consider men oppressed by gender roles. Friedan argued that feminism would benefit both genders and was part of the human rights movement.[105] Steinem suggested that liberation was for both genders, as men's burdens would be shared.[106] Susan Faludi wrote, in Stiffed, that men, while not currently rebelling, can rebel on a scale with women and liberate both genders toward a more humane world.[107] Ellen Willis, weighing economics and feminism, considered an alliance with men necessary to women's liberation.[108] Florynce Kennedy wrote, "Men are outraged, turned off, and wigged out, by threats that women might withdraw consent to oppression, because they—men—subconsciously (and often consciously) know that they—men—are oppressed."[109] Mary Wollstonecraft wrote, "From the respect paid to property flow ... most of the evils and vices which render this world such a dreary scene to the contemplative mind.... One class presses on another; for all are aiming to procure respect on account of their property .... [M]en wonder that the world is almost, literally speaking, a den of sharpers or oppressors."[110] She argued for the usefulness of men "feel[ing] for" men;[111] while she objected to men wanting of women only that they be "pleasing" to men.[112] She said, "To say the truth, I not only tremble for the souls of women, but for the good natured man, whom everyone loves."[113] According to Kristin Kaisem, a common interest in the upward mobilization of women as a whole has prompted a desire for a more inclusive and universal feminist movement.[114]

Men as oppressors of women

Other movements consider men primarily the causative agents of sexism. Mary Daly wrote, "The courage to be logical—the courage to name—would require that we admit to ourselves that males and males only are the originators, planners, controllers, and legitimators of patriarchy. Patriarchy is the homeland of males; it is Father Land; and men are its agents."[115] The Redstockings declared that men, especially a few leading men, oppress women and that, "All men receive economic, sexual, and psychological benefits from male supremacy. All men have oppressed women."[116] In a somewhat less clear-cut position, Kate Millett wrote in Sexual Politics that our society, like others in the past, is a patriarchy, with older men generally being in charge of younger men and all females.[117]

批判

有的观点认为，女性主义意识形态广泛的多样性阻碍了各派别之间的合作。另一方面，也有人称女性主义中不同的话语体系因为刻板的分类人为地进行分离，而这才是阻碍关于合作建构女性主义的根本原因。[118]

批评者认为“相同”意味着“平等”，女性永远不可能与男性相同。实际上，女性在生理上可能与男性不同，但她们仍然享有平等的权利。[119]

参考文献

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