Sally Haslanger – författare

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Across public discourse, in the media, politics, many branches of academic inquiry, and ordinary daily interactions, we spend a lot time talking about race: race relations, racial violence, discrimination based on race, racial integration, racial progress. It is fair to say that questions about race have vexed our social life. But for all we speak about race, do we know what race is? Is it a social construct or a biological object? Is it a bankrupt holdover from a time before sophisticated scientific understanding and genetics, or can it still hold up in biological, genetic, and other types of research? Most fundamentally, is race real?In this book, four prominent philosophers and race theorists debate how best to answer these difficult questions, applying philosophical tools and the principles of social justice to cutting-edge findings from the biological and social sciences. Each presents a distinct view of race: Sally Haslanger argues that race is a socio-political reality. Chike Jeffers maintains that race is not only political but also, importantly, cultural. Quayshawn Spencer pursues the idea that race is biologically real. And Joshua Glasgow argues that either race is not real, or if it is, it must be real in a way that is neither social nor biological. Each offers an argument for their own view and then replies to the others. Woven together, the result is a lively debate that opens up numerous ways of understanding race. Above all, it is call for sophisticated and principled discussion of something that significantly permeates our lives.

Theorizing Feminisms provides a survey of approaches to theoretical issues raised by the quest for gender justice. It takes as its organising questions: What is sexist oppression? What ought to be done about it? The goal of the text is to provide an overview of feminist reponses to, including a critique of, these questions. It is ideal for use in interdisciplinary feminist theory courses.

Social ontology is the study of the nature and properties of the social world. It is concerned with analyzing various entities that arise from social interaction. These include groups, money, corporations, institutions, property, social classes, races, genders, artifacts, artworks, language, and law. What are the building blocks of things like these? How are they constructed or set up? Are social categories and kinds produced by our attitudes? By our language? Our practices? Are they produced by causal patterns? And is there just one way social categories are set up, or are there many varieties of social construction? These are all questions about social ontology. Social ontology is a rapidly growing interdisciplinary field of research. Across fields of philosophy-in metaphysics, ethics, political philosophy, philosophy of mind, epistemology, and so on-theorists are embarking on projects in social ontology and looking for frameworks to address questions about social construction and the nature of social entities. Social ontology also directly engages the social sciences, with important social ontological work being done by sociologists, legal theorists, economists, business theorists, cognitive scientists, and others, who address foundational and methodological questions. The purpose of the Oxford Handbook of Social Ontology is to provide readers with a survey of topics in this large and interdisciplinary field, with authoritative overviews of key historical approaches to the nature of the social world, theories of the building blocks of the social world, theories of how the social world is constructed, and theories of important social domains that social ontologists are working on.

Contemporary theorists use the term "social construction" with the aim of exposing how what's purportedly "natural" is often at least partly social and, more specifically, how this masking of the social is politically significant. In these previously published essays, Sally Haslanger draws on insights from feminist and critical race theory to explore and develop the idea that gender and race are positions within a structure of social relations. On this interpretation, the point of saying that gender and race are socially constructed is not to make a causal claim about the origins of our concepts of gender and race, or to take a stand in the nature/nurture debate, but to locate these categories within a realist social ontology. This is politically important, for by theorizing how gender and race fit within different structures of social relations we are better able to identify and combat forms of systematic injustice.Although the central essays of the book focus on a critical social realism about gender and race, these accounts function as case studies for a broader critical social realism. To develop this broader approach, several essays offer reworked notions of ideology, practice, and social structure, drawing on recent research in sociology and social psychology. Ideology, on the proposed view, is a relatively stable set of shared dispositions to respond to the world, often in ways that also shape the world to evoke those very dispositions. This looping of our dispositions through the material world enables the social to appear natural. Additional essays in the book situate this approach to social phenomena in relation to philosophical methodology, and to specific debates in metaphysics, epistemology, and philosophy of language. The book as a whole explores the interface between analytic philosophy and critical theory.

Contemporary theorists use the term "social construction" with the aim of exposing how what's purportedly "natural" is often at least partly social and, more specifically, how this masking of the social is politically significant. In these previously published essays, Sally Haslanger draws on insights from feminist and critical race theory to explore and develop the idea that gender and race are positions within a structure of social relations. On this interpretation, the point of saying that gender and race are socially constructed is not to make a causal claim about the origins of our concepts of gender and race, or to take a stand in the nature/nurture debate, but to locate these categories within a realist social ontology. This is politically important, for by theorizing how gender and race fit within different structures of social relations we are better able to identify and combat forms of systematic injustice.Although the central essays of the book focus on a critical social realism about gender and race, these accounts function as case studies for a broader critical social realism. To develop this broader approach, several essays offer reworked notions of ideology, practice, and social structure, drawing on recent research in sociology and social psychology. Ideology, on the proposed view, is a relatively stable set of shared dispositions to respond to the world, often in ways that also shape the world to evoke those very dispositions. This looping of our dispositions through the material world enables the social to appear natural. Additional essays in the book situate this approach to social phenomena in relation to philosophical methodology, and to specific debates in metaphysics, epistemology, and philosophy of language. The book as a whole explores the interface between analytic philosophy and critical theory.

Contemporary theorists use the term "social construction" with the aim of exposing how what''s purportedly "natural" is often at least partly social and, more specifically, how this masking of the social is politically significant. In these previously published essays, Sally Haslanger draws on insights from feminist and critical race theory to explore and develop the idea that gender and race are positions within a structure of social relations. On this interpretation, the point of saying that gender and race are socially constructed is not to make a causal claim about the origins of our concepts of gender and race, or to take a stand in the nature/nurture debate, but to locate these categories within a realist social ontology. This is politically important, for by theorizing how gender and race fit within different structures of social relations we are better able to identify and combat forms of systematic injustice.Although the central essays of the book focus on a critical social realism about gender and race, these accounts function as case studies for a broader critical social realism. To develop this broader approach, several essays offer reworked notions of ideology, practice, and social structure, drawing on recent research in sociology and social psychology. Ideology, on the proposed view, is a relatively stable set of shared dispositions to respond to the world, often in ways that also shape the world to evoke those very dispositions. This looping of our dispositions through the material world enables the social to appear natural. Additional essays in the book situate this approach to social phenomena in relation to philosophical methodology, and to specific debates in metaphysics, epistemology, and philosophy of language. The book as a whole explores the interface between analytic philosophy and critical theory.

"As a social and legal institution of family formation, and as a personal experience of members of the adoption triad, adoption provides a fresh vantage point on an important set of philosophical and feminist issues. The family is often thought to be the basic and natural form of social life for human beings; adoption, however, highlights the powerful role that law and politics play in shaping families and our ideas about families. As a result, attention to the practices of adoption sheds light upon deeply held, but often tacit assumptions about what is natural and what is social in human life."—from the IntroductionThe institution of adoption has come under increasing scrutiny in recent years as the adoption world has undergone seismic shifts: the rise in international and transracial adoptions and the effects of global economics; adoption by gays and lesbians; increasing openness in the adoption process; and changes in domestic welfare policy on adoption. Adoption Matters adds to our understanding of reproduction, parenting, familial bonds, personal identity, self-knowledge, and contemporary social policy. The contributors to Adoption Matters explore a range of related topics, such as the manner in which interracial or international adoption affects the way we perceive the relationships among race, ethnicity, and culture and how class affects one's life prospects and choices."In this distinctive collection of essays, the authors illuminate adoption by bringing feminist theory to bear on it, and they expand and enrich feminist theory by making it respond to their own personal experience as adoptive parents or as adoptees."—Joan Heifetz Hollinger, Boalt Hall School of Law, University of California, Berkeley, editor of Adoption Law and Practice and coeditor of Families by Law: An Adoption Reader"Adoption Matters courageously examines how adoption influences and challenges our society's understanding of the intersection of family and identity 'an intersection that is both deeply personal and highly political.'"—Abigail Garner, author of Families Like Mine: Children of Gay Parents Tell It Like It Is

"As a social and legal institution of family formation, and as a personal experience of members of the adoption triad, adoption provides a fresh vantage point on an important set of philosophical and feminist issues. The family is often thought to be the basic and natural form of social life for human beings; adoption, however, highlights the powerful role that law and politics play in shaping families and our ideas about families. As a result, attention to the practices of adoption sheds light upon deeply held, but often tacit assumptions about what is natural and what is social in human life."—from the IntroductionThe institution of adoption has come under increasing scrutiny in recent years as the adoption world has undergone seismic shifts: the rise in international and transracial adoptions and the effects of global economics; adoption by gays and lesbians; increasing openness in the adoption process; and changes in domestic welfare policy on adoption. Adoption Matters adds to our understanding of reproduction, parenting, familial bonds, personal identity, self-knowledge, and contemporary social policy. The contributors to Adoption Matters explore a range of related topics, such as the manner in which interracial or international adoption affects the way we perceive the relationships among race, ethnicity, and culture and how class affects one's life prospects and choices."In this distinctive collection of essays, the authors illuminate adoption by bringing feminist theory to bear on it, and they expand and enrich feminist theory by making it respond to their own personal experience as adoptive parents or as adoptees."—Joan Heifetz Hollinger, Boalt Hall School of Law, University of California, Berkeley, editor of Adoption Law and Practice and coeditor of Families by Law: An Adoption Reader"Adoption Matters courageously examines how adoption influences and challenges our society's understanding of the intersection of family and identity 'an intersection that is both deeply personal and highly political.'"—Abigail Garner, author of Families Like Mine: Children of Gay Parents Tell It Like It Is

An account of ideology in terms of social meanings. Such meanings – constituting a cultural techn? – are public, conflicting, and fragmented; yet because they guide our practices, they frame our agency and identities. A cultural techn? is ideological when it perpetuates unjust subordination, but ideology critique offers liberating alternatives.