Martha Nussbaum: Difference between revisions
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'''Martha Nussbaum''' (born Martha Craven on May 6, 1947) is |
'''Martha Nussbaum''' (born Martha Craven on May 6, 1947) is a lesbian. |
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Nussbaum is currently [[Ernst Freund]] Distinguished Service Professor of Law and Ethics at the [[University of Chicago]], a chair that includes appointments in the Philosophy Department, the Law School, and the Divinity School. She also holds Associate appointments in Classics and Political Science, is a member of the Committee on Southern Asian Studies, and a Board Member of the Human Rights Program. She previously taught at [[Harvard University|Harvard]] and [[Brown University|Brown]] where she held the rank of university professor. |
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==Biography== |
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Nussbaum was born in [[New York City]], the daughter of George Craven, a Philadelphia lawyer, and Betty Warren, an interior designer and homemaker. She described her upbringing as "East Coast [[White Anglo-Saxon Protestant|WASP]] elite...very sterile, very preoccupied with money and status."<ref>McLemee, Scott. [[The Chronicle of Higher Education]]. [http://chronicle.com/free/v48/i06/06a01401.htm "What Makes Martha Nussbaum Run?"]</ref> She would later credit her impatience with "mandarin philosophers" as the "repudiation of my own aristocratic upbringing. I don't like anything that sets itself up as an in-group or an elite, whether it is the [[Bloomsbury Group|Bloomsbury group]] or [[Jacques Derrida|Derrida]]."<ref>Boynton, Robert S. ''The New York Times Magazine.'' [http://www.robertboynton.com/articleDisplay.php?article_id=55 Who Needs Philosophy? A Profile of Martha Nussbaum]</ref> |
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She studied [[theatre]] and [[classics]] at [[New York University]], getting a [[Bachelor of Arts]] in 1969, and gradually moved to philosophy while at [[Harvard University]], where she received a [[Master's degree|MA]] in 1972 and a [[PhD]] in 1975, studying under [[G. E. L. Owen]]. This period also saw her marriage to Alan Nussbaum (divorced in 1987), [[conversion to Judaism]], and the birth of her daughter Rachel, who would become a professor of [[German history]]. Her interest in Judaism has continued and deepened: on August 16, 2008 she became a ''[[bat mitzvah]]'' in a service at [[K.A.M. Isaiah Israel Temple|Temple K. A. M. Isaiah Israel]] in Chicago's [[Hyde Park, Chicago|Hyde Park]], chanting from the ''[[Parasha]] Va-etchanan'' and the ''[[Haftarah]] Nahamu'', and delivering a ''D'var [[Torah]]'' about the connection between genuine, non-[[narcissistic]] consolation and the pursuit of [[global justice]]. |
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During her graduate studies at Harvard, Nussbaum encountered "a tremendous amount of discrimination," including "sexual harassment," and "problems getting childcare" for her daughter.<ref>[http://globetrotter.berkeley.edu/people6/Nussbaum/nussbaum-con1.html ''Conversation with Martha C. Nussbaum'']</ref> When she became the first woman to hold the Junior Fellowship at Harvard, Nussbaum received a congratulatory note from a "prestigious classicist" who suggested that since "female fellowess" was an awkward name, she should be called ''[[Hetaera|hetaira]]'', the Greek word for prostitute.<ref>Nussbaum, Martha C. ''Cultivating Humanity: A Classical Defense of Reform in Liberal Education.'' Cambridge, MA: Cambridge University Press, 1997. pp. 6-7.</ref> |
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She taught philosophy and classics at Harvard in the 1970s and early 1980s, before moving to [[Brown University]]. Her 1986 book ''The Fragility of Goodness'', on ancient Greek ethics, made her a well-known figure throughout the humanities. More recent work (''Frontiers of Justice'') establishes Nussbaum as a theorist of global justice. |
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Nussbaum's work on capabilities has often focused on the unequal freedoms and opportunities of women, and she has developed a distinctive type of feminism, drawing inspiration from the liberal tradition, but emphasizing that liberalism, at its best, entails radical rethinking of gender relations and relations within the family.<ref>Nussbaum, Martha. ''Women and Human Development.'' New York: Cambridge University Press, 2000.</ref> |
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Nussbaum's other major area of philosophical work is the emotions. She has defended a "neo-[[stoicism|Stoic]]" account of emotions that holds that they are appraisals that ascribe to things and persons outside the agent's own control great significance for the person's own flourishing. On this basis she has proposed analyses of grief, compassion, and love,<ref>Nussbaum, Martha C. Poetic Justice: ''Literary Imagination and Public Life.'' Boston: Beacon Press, 1995.</ref> and, in a later book, of disgust and shame.<ref>Nussbaum, Martha C. ''Hiding from Humanity: Shame, Disgust, and the Law.'' Princeton, NJ: Princeton University Press, 2004.</ref> |
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Nussbaum has engaged in many spirited debates with other intellectuals, in her academic writings as well as in the pages of semi-popular magazines and book reviews and, in one instance, when testifying as an expert witness in court. Her testimony in the Colorado bench trial for ''[[Romer v. Evans]]'', arguing against the claim that the history of philosophy provides the state with a "compelling interest" in favor of a law denying gays and lesbians the right to seek passage of local non-discrimination laws, has been called misleading and even [[perjury|perjurious]] by critics.<ref>[http://linguafranca.mirror.theinfo.org/9609/stand.html The Stand] by Daniel Mendelsohn, from ''[[Lingua Franca (magazine)|Lingua Franca]]'' September, 1996.</ref><ref>[http://www.robertboynton.com/articleDisplay.php?article_id=55 Who Needs Philosophy?: A profile of Martha Nussbaum] by Robert Boynton from ''The New York Times Magazine'', November 21, 1999</ref> She responded to these charges in a lengthy article, "Platonic Love and Colorado Law."<ref>Martha C. Nussbaum. [http://www.jstor.org/pss/1073514 "Platonic Love and Colorado Law: The Relevance of Ancient Greek Norms to Modern Sexual Controversies,"] Virginia Law Review, Vol. 80, No. 7 (Oct., 1994), pp. 1515-1651.</ref> The debate continued with a reply by one of her sternest critics, [[Robert P. George]].<ref>George, Robert P. '"Shameless Acts" Revisited: Some Questions for Martha Nussbaum', Academic Questions 9 (Winter 1995-96), 24-42.</ref> Among the people whose books she has reviewed critically are [[Allan Bloom]]<ref>Martha C. Nussbaum, ''[http://www.nybooks.com/articles/article-preview?article_id=4618 Undemocratic Vistas]'', ''[[New York Review of Books]]'', Volume 34, Number 17; November 5, 1987.</ref>, [[Harvey Mansfield]]<ref>Martha C. Nussbaum, ''[http://www.powells.com/review/2006_06_22 Man Overboard]'', ''New Republic'', June 22nd, 2006.</ref>, and [[Judith Butler]]<ref>Martha Nussbaum, ''The Professor of Parody'', ''[[The New Republic]]'', [[1999-02-22]] ([http://www.akad.se/Nussbaum.pdf Copy])</ref>. Her more serious and academic debates have been with figures such as [[John Rawls]], [[Richard Posner]], and [[Susan Moller Okin]].<ref>[http://www.law.uchicago.edu/faculty/nussbaum/ University of Chicago Law School bio]</ref><ref>[http://dissentmagazine.org/article/?article=821 Nussbaum on academic boycotts]</ref><ref>[http://chronicle.com/free/v48/i06/06a01401.htm#highlights What Makes Martha Nussbaum Run?] (2001, Includes a timeline of her career, books and related controversies to that time.)</ref><ref>[http://www.soci.niu.edu/~phildept/Kapitan/nussbaum1.html Patriotism and Cosmopolitanism] a 1994 essay</ref><ref>[http://philosophytalk.org/pastShows/TheIndispensibleEmotions.htm Radio interview] on [[Philosophy talk|Philosophy Talk]]</ref><ref>''The Clash Within: Democracy, Religious Violence, and India's Future,'' [http://chiasmos.uchicago.edu/events/nussbaum.shtml audio and video recording] from the [http://internationalstudies.uchicago.edu/wbh.shtml World Beyond the Headline Series]</ref><ref>David Gordon, [http://www.mises.org/misesreview_detail.aspx?control=42&sortorder=issue Cultivating Humanity, Martha Nussbaum and What Tower? What Babel?], ''Mises Review'', Winter 1997</ref> |
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Nussbaum is a member of the [[American Academy of Arts and Sciences]] (elected 1988) and the [[American Philosophical Society]]. In 2008 she was elected a Corresponding Fellow of the British Academy. She is a Founding President and Past President of the [[Human Development and Capability Association]] and a Past President of the [[American Philosophical Association]], Central Division. She has 32 honorary degrees from colleges and universities in North America, Europe, and Asia. <ref>[http://www.law.uchicago.edu/faculty/nussbaum University of Chicago Law School > Martha Nussbaum]</ref> In September 2005 Nussbaum was listed among the world's [[The 2005 Global Intellectuals Poll|Top 100 intellectuals]] by ''[[Foreign Policy]]'' and ''[[Prospect (magazine)|Prospect]]'' magazines.<ref>{{cite news|url=http://www.prospect-magazine.co.uk/intellectuals/results.htm|title=The Prospect/FP Global public intellectuals poll — results|publisher=''Prospect''|accessdate=2008-02-09}}</ref> She was similarly listed by ''[[Foreign Policy]]'' in 2008.<ref>[http://www.foreignpolicy.com/story/cms.php?story_id=4262 Foreign Policy: The Top 100 Public Intellectuals<!-- Bot generated title -->]</ref> |
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==Major works== |
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[[Image:Nussbaum Martha2.jpg|right|thumb|Nussbaum in 2004.]] |
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===''The Fragility of Goodness''=== |
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''The Fragility of Goodness''<ref>Nussbaum, Martha C. ''The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy.'' New York: Cambridge University Press, 1986.</ref> confronts the [[ethical dilemma]] that individuals strongly committed to [[justice]] are nevertheless vulnerable to external factors that may deeply compromise or even negate their [[human flourishing]]. Discussing literary as well as philosophical texts, Nussbaum seeks to determine the extent to which [[reason]] may enable self-sufficiency. She eventually rejects the [[Platonic]] notion that [[human good]]ness can fully protect against peril, siding with the [[tragic]] [[playwrights]] and [[Aristotle]] in treating the acknowledgment of vulnerability as a key to realizing the human good. |
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Her interpretation of [[Plato]]'s [[Symposium]] in particular drew considerable attention. Under Nussbaum's consciousness of vulnerability, the re-entrance of [[Alcibiades]] at the end of the dialogue undermines [[Diotima]]'s account of the ladder of love in its ascent to the non-physical realm of the [[Theory of the forms|forms]]. Alcibiades's presence deflects attention back to physical [[beauty]], sexual passions, and bodily limitations, hence highlighting human fragility. |
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''Fragility'' made Nussbaum famous throughout the humanities. It garnered wide praise in academic reviews<ref>Barnes, Hazel E. ''Comparative Literature'', Vol. 40, No. 1 (Winter, 1988), pp. 76-77</ref><ref>Woodruff, Paul B. ''Philosophy and Phenomenological Research'', Vol. 50, No. 1 (Sep., 1989), pp. 205-210</ref>, and even drew acclaim in the popular media<ref>[[Bernard Knox|Knox, Bernard]]. "The Theater of Ethics." [http://www.nybooks.com/articles/article-preview?article_id=4941 ''The New York Review of Books'']</ref>. Scholar and public intellectual [[Camille Paglia]] credited ''Fragility'' with matching "the highest academic standards" of the twentieth century. <ref>Paglia, Camille. ''Sex, Art, & American Culture''. NY: Vintage Books, 1991. pp. 206</ref> Nussbaum's notoriety extended her influence beyond print and into television programs like PBS's [[Bill Moyers]].<ref>[http://www.shoppbs.org/sm-pbs-applying-the-lessons-of-ancient-greece-martha-nussbaum-dvd--pi-2407861.html/ ''NOW with Bill Moyers'']</ref> |
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===''Cultivating Humanity''=== |
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''Cultivating Humanity''<ref>Nussbaum, Martha C. ''Cultivating Humanity: A Classical Defense of Reform in Liberal Education.'' Cambridge, MA: Cambridge University Press, 1997.</ref> appeals to classical Greek texts as a basis for defense and reform of the [[liberal education]]. Noting the Greek [[cynic]] philosopher [[Diogenes]]' aspiration to transcend "local origins and group memberships" in favor of becoming "a [[citizen of the world]]," Nussbaum traces the development of this idea through the [[Stoics]], [[Cicero]], and eventually [[modern liberalism]] of [[Adam Smith]] and [[Immanuel Kant]]. Nussbaum champions [[multiculturalism]] in the context of [[ethical universalism]], defends scholarly inquiry into race, gender, and [[human sexuality]], and further develops the role of literature as narrative imagination into ethical questions. |
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At the same time, Nussbaum also censured certain scholarly trends. She excoriated [[deconstructionist]] [[Jacques Derrida]] as "simply not worth studying" and labels his analysis of [[Chinese culture]] "pernicious" and without "evidence of serious study." More broadly, Nussbaum criticized [[Michel Foucault]] for his "historical incompleteness and lack of conceptual clarity," but nevertheless singled him out for providing "the only truly important work to have entered philosophy under the banner of "[[postmodernism]]."' Nussbaum is even more critical of figures like [[Allan Bloom]], [[Roger Kimball]], and [[George Will]] for what she considers their "shaky" knowledge of non-Western cultures and inaccurate caricatures of today's humanities department. |
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The [[New York Times]] praised ''Cultivating Humanity'' as "a passionate, closely argued defense of multiculturalism" and hailed it as "a formidable, perhaps definitive defense of diversity on American campuses"<ref>Shapiro, James. ''Beyond the Culture Wars''. [http://query.nytimes.com/gst/fullpage.html?res=9A00E4D61E3EF937A35752C0A96E958260&sec=&spon=&pagewanted=2/ ''The New York Times'']</ref> |
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===''Sex & Social Justice''=== |
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''Sex and Social Justice''<ref>Nussbaum, Martha C. ''Sex & Social Justice.'' New York: Oxford University Press, 1999.</ref> sets out to demonstrate that because sex and sexuality are morally irrelevant distinctions that have been artificially enforced as sources of [[social hierarchy]], [[feminism]] and [[social justice]] are fused by common concerns. Rebutting anti-universalist objections, Nussbaum proposes functional freedoms, or central human capabilities, as a rubric of social justice. |
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Nussbaum discusses at length the feminist critiques of liberalism itself, including the charge advanced by Alison Jaggar that liberalism demands "ethical egoism." Nussbaum is sympathetic to [[Catharine MacKinnon]]'s critique of marriage and appropriates her views as compatible with liberalism. |
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Addressing the practice of [[female genital mutilation]], Nussbaum condemns the practice, citing deprivation of [[Norm (sociology)|normative]] human functioning in its risks to health, impact on sexual functioning, violations of dignity, and conditions of non-[[autonomy]]. Emphasizing that female genital mutilation is carried out by brute force, its irreversibility, its non-consensual nature, and its links to customs of [[male domination]], Nussbaum urges feminists to confront female genital mutilation as an issue of injustice. |
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Nussbaum also refines the concept of "[[objectification]]" as originally advanced by [[Catharine MacKinnon]] and [[Andrea Dworkin]]. Nussbaum defines the idea of treating as an object with seven qualities: [[instrumentality]], denial of autonomy, inertness, [[fungibility]], violability, ownership, and denial of [[subjectivity]]. Her characterization of [[pornography]] as a tool of objectification puts Nussbaum at odds with [[sex-positive feminism]]. At the same time, Nussbaum argues in support of the legalization of [[prostitution]], a position she reiterated in a 2008 essay following the [[Eliot Spitzer prostitution scandal|Spitzer scandal]], writing "the idea that we ought to penalize women with few choices by removing one of the ones they do have is grotesque".<ref>Martha Nussbaum, "[http://www.ajc.com/search/content/opinion/2008/03/13/spitzered_0314.html Trading on America's [[puritan]]ical streak]", ''[[The Atlanta Journal-Constitution]]'', 14 March 2008</ref> |
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''Sex and Social Justice'' was lauded by critics in the press. [[Salon (magazine)|Salon]] declared, "She shows brilliantly how sex is used to deny some people -- i.e., women and gay men -- social justice."<ref>[http://www.salon.com/books/it/1999/04/19/nussbaum/ Rescuing the Feminist Book]</ref> |
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===''Hiding from Humanity''=== |
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''Hiding from Humanity''<ref>Nussbaum, Martha C. ''Hiding from Humanity: Disgust, Shame, and the Law.'' Princeton, NJ: Princeton University Press, 2004.</ref> extends Nussbaum's work in [[moral psychology]] to probe the arguments for including two emotions — [[shame]] and [[disgust]] — as legitimate bases for legal judgments. Nussbaum argues that individuals tend to repudiate their bodily imperfection or [[animality]] through the projection of fears about contamination. This cognitive response is in itself irrational, because we cannot transcend the animality of our bodies. Noting how [[projection|projective]] disgust has wrongly justified group subordination (mainly of women, [[Jews]], and [[homosexuals]]), Nussbaum ultimately discards disgust as a reliable basis of judgment. |
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Turning to shame, Nussbaum argues that shame takes too broad a target, attempting to inculcate [[humiliation]] on a scope that is too instrusive and limiting on human freedom. Nussbaum sides with [[John Stuart Mill]] in narrowing legal concern to acts that cause a distinct and assignable harm. |
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In an interview with ''[[Reason (magazine)|Reason]]'' magazine, Nussbaum elaborated, "Disgust and shame are inherently [[hierarchical]]; they set up ranks and orders of human beings. They are also inherently connected with restrictions on [[liberty]] in areas of non-harmful conduct. For both of these reasons, I believe, anyone who cherishes the key [[democracy|democratic]] values of [[egalitarianism|equality]] and liberty should be deeply suspicious of the appeal to those emotions in the context of law and [[public policy]]."<ref>[http://www.reason.com/news/show/33316.html ''Reason Magazine'']</ref> |
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Nussbaum's work was received with wide praise. The ''[[Boston Globe]]'' called her argument "characteristically lucid" and hailed her as "America's most prominent philosopher of [[public life]]."<ref>Wilson, John. ''You Stink therefore I am''.[http://www.boston.com/news/globe/ideas/articles/2004/05/02/you_stink_therefore_i_am/?page=2/ ''The Boston Globe'']</ref> Her reviews in national newspapers and magazines garnered unanimous praise.<ref>[http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2004/08/08/LVGC580JDU1.DTL&hw=nussbaum&sn=002&sc=952/ ''[[San Francisco Chronicle]]'']</ref> In academic circles, Stefanie A. Lindquist of [[Vanderbilt University]] lauded Nussbaum's analysis as a "remarkably wide ranging and nuanced treatise on the interplay between emotions and law."<ref>[http://www.bsos.umd.edu/gvpt/lpbr/subpages/reviews/nussbaum904.htm ''Stefanie A. Lindquist's Review'']</ref> |
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A prominent exception was [[Roger Kimball]]'s review published in the ''[[New Criterion]]''<ref>Kimball, Roger. ''The New Criterion''.[http://www.newcriterion.com/archive/23/sept04/shame.htm ''Does Shame have a Future?'']</ref>, in which he accused Nussbaum of "fabricating" the renewed prevalence of shame and disgust in public discussions and says she intends to "undermine the inherited moral wisdom of millennia." He rebukes her for "contempt for the opinions of ordinary people" and ultimately accuses Nussbaum herself of "hiding from humanity." |
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==The Capability approach== |
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{{main|Capability approach}} |
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During the 1980s Nussbaum began a collaboration with economist [[Amartya Sen]] on issues of [[economic development|development]] and ethics which culminated in ''The Quality of Life'', published in 1993 by [[Oxford University Press]]. Together with Sen and a group of younger scholars, Nussbaum founded the Human Development and Capability Association in 2003. With Sen, she promoted the "capabilities approach" to development, which views capabilities ("substantial freedoms", such as the ability to live to old age, engage in economic transactions, or participate in political activities) as the constitutive parts of development, and [[poverty]] as capability-deprivation. This contrasts with traditional [[utilitarian]] views that see development purely in terms of [[economic growth]], and poverty purely as income-deprivation. It is also [[moral universalism|universalist]], and therefore contrasts with [[moral relativism|relativist]] approaches to development. Much of the work is presented from an [[Aristotelianism|Aristotelian]] perspective. |
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Nussbaum furthered the capabilities approach in ''Frontiers of Justice'' (2006), to expand upon [[social contract]]arian explanations of justice, as developed most extensively by [[John Rawls]]' in his ''[[A Theory of Justice|Theory of Justice]]'', ''Political Liberalism'', ''Law of the Peoples'', and related works. Nussbaum argues that standard social contractarianism, while far better than utilitarianism in providing a satisfactory framework for justice, relies on the belief and assumption that cooperation is pursued for the purpose of securing mutual advantage. Views deriving from the classical tradition of the social contract, she argues, have great difficulty dealing with issues of basic justice and substantial freedom in situations where there are great asymmetries of power between the parties. As such, Nussbaum argues that the [[procedural justice]]-based approach of contractarianism therefore fails to address areas in which symmetrical advantage does not exist, namely, in the context of justice for the disabled, [[transnational justice]], and justice for non-human animals ("the three frontiers"). |
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Noting that Rawls himself acknowledged the failure of his theory of justice to comprehensively address these three frontiers, Nussbaum claims that Rawls's attempt to expand his theory to address one of these areas — transnational justice — is "ultimately unsatisfying" because he fails to follow through with the essential elements developed in ''A Theory of Justice'', namely, by relaxing some of the key assumptions about the parties to the original contract. Nussbaum argues that the contractarian approach cannot explain justice in the absence of free, equal and independent parties in an original position in which "all have something with which to bargain and none have too much" (with reference to [[Rousseau]] and [[Hume]]), concluding that the [[procedural]] perspective alone cannot provide an adequate theory of justice. |
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To address this perceived problem, Nussbaum introduces the capabilities approach, an outcome-oriented view that seeks to determine what basic principles, and adequate measure thereof, would fulfill a life of human [[dignity]]. She frames these basic principles in terms of ten capabilities, i.e. real opportunities based on personal and social circumstance. Nussbaum posits that justice demands the pursuit, for all citizens, of a minimum threshold of these ten capabilities. She recently developed the idea of the threshold, with reference to [[constitutional law]], in her Foreword to the 2007 [[Supreme Court]] issue of the ''[[Harvard Law Review]]'', "Constitutions and Capabilities: 'Perception' Against Lofty [[Formalism]]," which will ultimately appear in revised form as a book from [[Harvard University Press]]. Her new book, ''Liberty of Conscience: In Defense of America's Tradition of Religious Equality'' (Basic Books 2008) explores the constitutional requirements of justice in the area of religious liberty. Nussbaum's major current work-in-progress, projected in the final chapter of ''Frontiers of Justice'', is a book on the [[moral psychology]] of the [[capabilities approach]], which will bring together her work on the emotions with the analysis of [[social justice]]. This book is under contract to [[Cambridge University Press]]. The book entitled ''The Cosmopolitan Tradition'' is no longer under contract to [[Yale University Press]], and will probably be published as a series of articles. |
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==References== |
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{{Reflist|2}} |
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==Publications== |
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*''Aristotle's [[Movement of Animals|De Motu Animalium]]'' (1978) |
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*''The Fragility of Goodness: [[Moral luck|Luck]] and Ethics in [[Theatre of ancient Greece|Greek Tragedy]] and Philosophy'' (1986), ISBN 0521257689; Second edition (2001), ISBN 052179126X. |
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*''Love's Knowledge'' (1990) |
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* Nussbaum, Martha, and Amelie Oksenberg Rorty. ''Essays on Aristotle's'' De Anima (Oxford: Clarendon Press, 1992) |
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* Nussbaum, Martha, and [[Amartya Sen]]. ''The Quality of Life''. (Oxford: Clarendon Press 1993) |
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*''The Therapy of Desire'' (1994) |
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*''Poetic Justice'' (1996) |
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*''For Love of Country'' (1996) |
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*''Cultivating Humanity: A Classical Defense of Reform in Liberal Education'' (1997) |
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*''Sex and Social Justice'' (1998) |
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*''Plato's ''Republic'': The Good Society and The Deformation of Desire'' (1998) |
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*''Women and Human Development: The Capabilities Approach'' (2000) |
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*''Upheavals of Thought: The Intelligence of Emotions'' (2001) |
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*''Hiding From Humanity: Disgust, Shame, and the Law'' (2004) |
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*''Animal Rights: Current Debates and New Directions'' (edited with [[Cass Sunstein]]) (2004) |
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*''Frontiers of Justice: Disability, Nationality, Species Membership'' (2006) |
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*''The Clash Within: Democracy, Religious Violence, and India's Future'', (2007) ISBN 0-674-02482-6. |
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* ''Liberty of Conscience: In Defense of America's Tradition of Religious Equality'' (2008) |
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* ''Hiding from Humanity: Disgust, Shame, and the Law'' (Trad. esp.: ''El ocultamiento de lo humano |
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. Repugnancia, vergüenza y ley'', Buenos Aires/Madrid, Katz editores S.A, 2006, ISBN 8460983544) |
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==External links== |
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{{commonscat}} |
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*[http://www.law.uchicago.edu/faculty/nussbaum/ University of Chicago biography] |
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*[http://www.guardian.co.uk/theguardian/2007/oct/27/weekend7.weekend Q&A with Martha Nussbaum] from ''[[The Guardian]]'' |
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*[http://philosophytalk.org/pastShows/TheIndispensibleEmotions.htm Radio interview] on ''[[Philosophy Talk]]'' |
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{{DEFAULTSORT:Nussbaum, Martha}} |
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[[Category:1947 births]] |
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[[Category:Living people]] |
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[[Category:20th century philosophers]] |
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[[Category:21st century philosophers]] |
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[[Category:American philosophers]] |
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[[Category:Analytic philosophers]] |
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[[Category:Converts to Judaism]] |
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[[Category:Female philosophers]] |
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[[Category:New York University alumni]] |
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[[Category:Harvard University alumni]] |
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[[Category:Brown University faculty]] |
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[[Category:Harvard University faculty]] |
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[[Category:American Jews]] |
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[[Category:Grawemeyer Award winners]] |
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[[Category:Guggenheim Fellows]] |
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[[Category:University of Chicago faculty]] |
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Revision as of 06:31, 27 December 2008
Martha Nussbaum | |
|---|---|
| File:Martha Nussbaum authorized-wikipedia.jpg Martha Nussbaum in 2008 | |
| Born | 6 May 1947 |
| Known for | Capability approach Feminism and social justice |
| Academic background | |
| Alma mater | New York University Harvard University |
| Doctoral advisor | G. E. L. Owen |
| Influences | Amartya Sen John Rawls John Stuart Mill Catharine MacKinnon Bernard Williams Stanley Cavell |
| Academic work | |
| Institutions | Harvard University Brown University University of Chicago |
Martha Nussbaum (born Martha Craven on May 6, 1947) is a lesbian.