Elizabeth Cady Stanton: Radical Nature of Liberal Feminism

AbstractWomen’s activism within various ethnic groups in Nigeria dates back to the pre-colonial era, with notable heroic leaders, like Moremi of Ife, Amina of Zaria, Emotan of Benin, Funmilayo Kuti, Margaret Ekpo and many others. The participation of Nigerian women in the Beijing Conference of 1995 led to a stronger voice for women in the political landscape. Several women’s rights groups have sprung up in the country over the years. Notable among them are the Federation of Nigerian Women’s Societies (FNWS), Women in Nigeria (WIN), Kudirat Initiative for Democracy (KIND) and Female in Nigeria (FIN). However, majority have failed to actualize significant political, social or economic growth. This paper examines the challenges and factors leading to their inability to live up to people’s expectations. Guided by patriarchy and liberal feminism theories, this paper utilizes both historical and descriptive methods to examine these factors. The paper argues that a lack of solidarity among women’s groups, financial constraints, unfavourable political and social practices led to the inability of women’s groups in Nigeria to live up to the envisaged expectations. The paper concludes that, for women’s activist groups to survive in Nigeria, a quiet but significant social revolution is necessary among women. Government should also formulate and implement policies that will empower women politically, economically and socially.

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On the Significance of Assumptions about Divine Goodness and Divine Ontology for ‘Logical’ Arguments from Evil

Religions ◽

10.3390/rel12030186 ◽

2021 ◽

Vol 12 (3) ◽

pp. 186

Author(s):

John Bishop

Keyword(s):

Moral Agent ◽

Problem Of Evil ◽

Classical Theism ◽

Radical Nature ◽

Deep Disagreement ◽

The Problem Of Evil ◽

Divine Goodness

Sterba’s Is a Good God Logically Possible? (2019) draws attention to the importance of ethical assumptions in ‘logical’ arguments from evil (LAfEs) to the effect that the existence of (certain types) of evil is incompatible with the existence of a God who is all-powerful and morally perfect. I argue, first, that such arguments are likely to succeed only when ‘normatively relativized’—that is, when based on assumptions about divine goodness that may be subject to deep disagreement. I then argue that these arguments for atheism are also, and more fundamentally, conditioned by assumptions about the ontology of the divine. I criticise Sterba’s consideration of the implications for his own novel LAfE of the possibility that God is not a moral agent, arguing that Sterba fails to recognize the radical nature of this claim. I argue that, if we accept the ‘classical theist’ account that Brian Davies provides (interpreting Aquinas), then God does not count as ‘an’ agent at all, and the usual contemporary formulation of ‘the problem of evil’ falls away. I conclude by noting that the question of the logical compatibility of evil’s existence with divine goodness is settled in the affirmative by classical theism by appeal to its doctrine that evil is always the privation in something that exists of the good that ought to be.

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The Selected Papers of Elizabeth Cady Stanton and Susan B. Anthony. Vol. 1: In the School of Anti-Slavery, 1840-1866.

Journal of American History ◽

10.2307/2568485 ◽

1998 ◽

Vol 85 (1) ◽

pp. 229

Author(s):

Lois W. Banner ◽

Elizabeth Cady Stanton ◽

Susan B. Anthony ◽

Ann D. Gordon

Keyword(s):

Elizabeth Cady Stanton

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Content Analysis, Liberal Feminism and the Importance of Mapping the Media Terrain

Sportswomen at the Olympics ◽

10.1163/9789460911071_003 ◽

2010 ◽

pp. 19-30

Keyword(s):

Content Analysis ◽

Liberal Feminism ◽

The Media

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Epilogue: ‘Mummy Maybot’: a new age of authoritarian neoliberalism

Parenting the Crisis ◽

10.1332/policypress/9781447325055.003.0007 ◽

2018 ◽

Author(s):

Tracey Jensen

Keyword(s):

Popular Culture ◽

Social Security ◽

Welfare State ◽

Prime Minister ◽

New Age ◽

Individual Responsibility ◽

Liberal Feminism ◽

The Government ◽

Policy Discussion ◽

Theresa May

This book has examined the good parenting scripts emerging from popular culture, policy discussion, public debate and across media, and how these scripts have championed affluent, ambitious and aspirational maternity in particular, and created and sustained a vocabulary of ‘individual responsibility’ and ‘hardworking families’. It has also discussed how neoliberalism co-opted liberal feminism and has highlighted increasingly unsympathetic and lurid portrayals of poverty, as well as the rising resentments over social security that they animate. This epilogue discusses the rise of a new trans-Atlantic age of neoliberal authoritarianism in Britain under the government of Prime Minister Theresa May, focusing in particular on her early commitments to ‘just about managing’ families (JAMs) and her initiatives aimed at containing resentments about austerity and the crushing material privations caused by the retrenchment of the welfare state.

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Radical Nature of C-Lignin

ACS Sustainable Chemistry & Engineering ◽

10.1021/acssuschemeng.6b00520 ◽

2016 ◽

Vol 4 (10) ◽

pp. 5327-5335 ◽

Cited By ~ 19

Author(s):

Laura Berstis ◽

Thomas Elder ◽

Michael Crowley ◽

Gregg T. Beckham

Keyword(s):

Radical Nature

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Liberal Feminism, from Law to Art: The Impact of Feminist Jurisprudence on Feminist Aesthetics

Hypatia ◽

10.1111/j.1527-2001.2003.tb01419.x ◽

2003 ◽

Vol 18 (4) ◽

pp. 214-235

Author(s):

L. Ryan Musgrave

Keyword(s):

Recent Work ◽

Legal Theory ◽

Feminist Jurisprudence ◽

Feminist Legal Theory ◽

Liberal Feminism ◽

Critical Feminist ◽

Legal Concepts ◽

Feminist Aesthetics ◽

The Impact

This essay explores how early approaches in feminist aesthetics drew on concepts honed in the field of feminist legal theory, especially conceptions of oppression and equality. I argue that by importing these feminist legal concepts, many early feminist accounts of how art is political depended largely on a distinctly liberal version of politics. I offer a critique of liberal feminist aesthetics, indicating ways recent work in the field also turns toward critical feminist aesthetics as an alternative.

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