Vron Ware, "Beyond the Pale:White Women, Racism and History" (Book Note)

 

 

Karen Warren's book, "Ecofeminist Philosophy: A Western Perspective on What It Is and Why It Matters," is a well-organized exploration of the ideology that perpetuates the domination of women and nature. It serves as an excellent introductory textbook for courses on environmental philosophy, feminist studies, or ecofeminism. The writing is clear and concise, using figures and phrases like "Ups vs. Downs," which, though straightforward, are well-suited for students. Due to its accessible style, the book is particularly useful as an introduction to ecofeminism. Additionally, the discussions on moral pluralism and the reconciliation of holism with individualism make the book appealing to a higher level of intellectual interest.

 

In "Chapter 1," Warren argues that environmental philosophy should align with feminism, supporting her claim with empirical evidence that instances of environmental destruction often coincide with hardships for women. The second chapter explores various ecofeminist perspectives on what Warren terms "women-other Other" connections, aiming to capture the main points of these alternative versions of ecofeminism.

 

The subsequent seven chapters present Warren's own viewpoint. "Chapter 3" contends that value dualisms have led to the oppression of women and nature, and resolving these oppressions requires re-conceiving the logic inherent in these dualisms. This is a reformulation of her earlier work. In "Chapter 4," Warren argues that ecofeminism is the most radical, even transformative, form of environmental philosophy. This assertion may be seen as contentious and possibly unsubstantiated by adherents to other environmental philosophies.

 

The following chapter advocates for moral consideration based on care, providing an excellent and timely discussion of how moral pluralism might function. The sixth chapter complements this by illustrating how ecofeminism and moral pluralism might apply in the context of vegetarianism.

Warren proceeds to discuss the connections between ecofeminism, ecological "hierarchy theory," and Aldo Leopold's ethics. This section challenges J. Baird Callicott's exaggerated claims about Leopold's holism and instead suggests a conciliatory argument that interrelates holism with individualism. This discussion contributes significantly to environmental philosophy, offering robust arguments on bridging the holism/individualism divide.

 

In "Chapter 8," Warren outlines how political theories of distributive justice have shortcomings and how ecofeminism can address those limitations while incorporating strengths from distributive justice theories. The final chapter advocates for linking feminist spirituality with ecofeminism. However, the book lacks a concluding section to tie the entire project together, even though the work itself maintains a level of cohesion. Warren effectively presents her position, making a clear case for ecofeminism and explaining its significance.

 

Two points of contention arise from Warren's discussion of domination and oppression. Firstly, her intermittent discussions of "other Others" – those who are neither women nor non-human others – may be seen as lacking sufficient argumentation. Warren asserts that feminism is inherently concerned with the oppression of other humans since women belong to all classes and races. Additionally, she criticizes deep ecology for not explicitly prioritizing women's oppression, raising questions about how ecofeminism's transformative status reassures individuals in lower classes or oppressed races.

 

The second concern is Warren's failure to consider the power of institutions in producing ideology. While she attributes domination and oppression to a logic or ideology, juxtaposing this with the idea that oppressive behaviors are more than the sum of individual choices could reveal areas of debate.