Hester Eisenstein's "Contemporary Feminist Thought" (Book Note)

 

Eisenstein's Contemporary Feminist Thought presents a timely analysis of radical feminist discourse within the United States, offering both an overview and a critique of key strands of thought from the 1970s onwards. While the title may suggest a comprehensive examination of global feminist perspectives, the focus remains predominantly on U.S. feminism, prompting considerations about the scope and selectivity of the work.

 

Eisenstein's synthesis of radical feminist thought provides a lucid overview, interspersed with insightful critiques. However, the selection of writers and the emphasis placed on various strands are subjects of debate, raising questions about the inclusivity and representativeness of the narrative. Eisenstein's dual audience—those seeking an introduction to feminist thought and those engaged in ongoing debates—highlights the versatility of the work. While it may serve as a valuable introduction for newcomers to feminist discourse, its suitability as a critique may be subject to further examination.

 

Central to Eisenstein's analysis are three persistent elements in radical feminist writing: a divorce from the left, a focus on psychology, and a false universalism. These themes, dating back to the work of Millett and Firestone, have shaped the trajectory of radical feminist thought. Eisenstein advocates for overcoming these limitations, pointing towards the development of what she terms "metaphysical feminism" as a potential way forward. However, she cautions against the dangers of this perspective, noting its tendency to cast women as inherently separate and essentially different, thereby reinforcing the "Othering" of women that feminism seeks to overcome. Politically, this stance has often led to separatism and withdrawal from collective struggle, raising critical questions about its implications for feminist praxis.

 

In unpacking Eisenstein's analysis, it becomes evident that her critique extends beyond mere theoretical engagement to encompass broader questions of political strategy and social change. The tensions between feminism's aspirations for liberation and the realities of internal divisions and contradictions are brought to the forefront, inviting reflection on the complexities of feminist politics. Eisenstein's call for a reevaluation of radical feminist approaches underscores the need for a nuanced understanding of feminist thought and practice in addressing contemporary challenges.

 

Eisenstein's work prompts considerations about the intersections of race, class, sexuality, and other axes of identity within feminist discourse. While her analysis focuses primarily on radical feminism, there is a recognition of the need to engage with diverse feminist perspectives and experiences. The limitations of a solely U.S.-centric focus are acknowledged, opening up avenues for future research and dialogue that encompass global feminist perspectives.

In the concluding chapter of the book, titled "Restoring the Radical to Radical Feminism," Eisenstein grapples with the retreat from collective struggle within feminist discourse and the need to rejuvenate radical feminist praxis. She examines the reasons behind this retreat, noting how writers as diverse as Daly and Friedan have adopted similarly immobilizing and pessimistic positions. Friedan, from her liberal standpoint, attributes this retreat to figures like Daly, whom she accuses of creating backlash. However, Eisenstein disagrees with this assessment, arguing that many gains in feminism have been achieved partly because of the existence of more radical positions that have softened demands by comparison.

 

Eisenstein emphasizes the significance of radical feminism in challenging and reshaping societal norms, even as she acknowledges the achievements made within feminism despite the pessimism of some thinkers. However, she critiques the narrowing focus on U.S.-centric feminism, lamenting the lack of connection with feminist movements outside the United States. This sentiment is particularly relevant to Australian readers, given Eisenstein's residency in Australia. She suggests that the analysis would benefit from comparative perspectives, noting the similarities between her discussion of future directions and the Beyond the Fragments debate that has occupied British feminists.

 

Eisenstein acknowledges the contextual differences in feminist development across societies. While the United States has seen a significant emphasis on psychological analysis within feminism, other regions such as Britain and Australia have maintained a stronger focus on materialist analysis, particularly concerning the division of labor. Despite similar disillusionment with men within left-wing groups, these regions have diverged in their analytical approaches, with less emphasis on "the powerlessness of women chiefly in psychological terms."

 

The chapter underscores the importance of restoring the radical dimension to feminist thought and practice. Eisenstein calls for a reinvigoration of collective struggle and a renewed commitment to challenging systemic oppression. She advocates for a broader engagement with diverse feminist perspectives, both within and beyond national boundaries, to address the complex intersections of gender, race, class, and other axes of identity.

The contemplation of different emphases within feminist writings across countries reveals the influence of intellectual traditions rooted in historical development, a point acknowledged by Eisenstein. In the United States, the absence of a strong Marxist tradition has led to an emphasis on psychological matters, often in politically conservative ways. When considering Eisenstein's history of recent feminist thought against this backdrop, the solutions she proposes for addressing the challenges facing feminism are not easily achievable.

 

Eisenstein suggests several approaches to tackling these challenges, including a recognition of the diverse circumstances of women, a de-emphasis on the psychological, and a reactivation of struggle in collaboration with other progressive groups. While these proposals are largely idealist in nature, the third solution explicitly requires a robust analysis of economic and structural conditions. Although significant work has been done on these issues in the United States, notably within the "capitalist patriarchy" debate, focused on the works of scholars like Zillah Eisenstein and Hartmann, Eisenstein's book only briefly mentions this literature. This omission is regrettable, as these feminist writings could have provided valuable insights into mapping out Eisenstein's proposed way forward.

 

The "capitalist patriarchy" debate, which examines the sexual division of labor and the relationship between gender and the state, offers a rich framework for understanding the intersection of economic and gender-based oppression. By excluding this literature from her detailed analysis, Eisenstein overlooks a critical aspect of feminist theory that could have strengthened her arguments and informed her proposed solutions. Moreover, the emphasis on psychological factors in U.S. feminism reflects a broader trend of overlooking structural analyses, which limits the effectiveness of feminist praxis in addressing systemic inequalities.

 

Eisenstein's call for a reactivation of struggle in conjunction with other progressive groups highlights the importance of intersectional solidarity in feminist activism. However, achieving this collaboration requires a nuanced understanding of the interconnected systems of oppression that shape women's experiences. By neglecting the insights offered by scholars engaged in the "capitalist patriarchy" debate, Eisenstein misses an opportunity to incorporate a more comprehensive analysis of power dynamics and structural inequalities into her proposed strategies for feminist resurgence.