2018/07/21

Anger and Forgiveness Martha C. Nussbaum




Anger and Forgiveness: Resentment, Generosity, Justice 1st Edition
by Martha C. Nussbaum (Author)
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Anger is not just ubiquitous, it is also popular. Many people think it is impossible to care sufficiently for justice without anger at injustice. Many believe that it is impossible for individuals to vindicate their own self-respect or to move beyond an injury without anger. To not feel anger in those cases would be considered suspect. Is this how we should think about anger, or is anger above all a disease, deforming both the personal and the political?

In this wide-ranging book, Martha C. Nussbaum, one of our leading public intellectuals, argues that anger is conceptually confused and normatively pernicious. It assumes that the suffering of the wrongdoer restores the thing that was damaged, and it betrays an all-too-lively interest in relative status and humiliation. Studying anger in intimate relationships, casual daily interactions, the workplace, the criminal justice system, and movements for social transformation, Nussbaum shows that anger's core ideas are both infantile and harmful.
Is forgiveness the best way of transcending anger? 
Nussbaum examines different conceptions of this much-sentimentalized notion, both in the Jewish and Christian traditions and in secular morality. Some forms of forgiveness are ethically promising, she claims, but others are subtle allies of retribution: those that exact a performance of contrition and abasement as a condition of waiving angry feelings. In general, she argues, a spirit of generosity (combined, in some cases, with a reliance on impartial welfare-oriented legal institutions) is the best way to respond to injury. Applied to the personal and the political realms, Nussbaum's profoundly insightful and erudite view of anger and forgiveness puts both in a startling new light.

Editorial Reviews

Review



"In all, the work provides a key philosophical addition to her volumes on emotional development and political liberal justice... Her strict focus on leadership pronouncements rather than de facto psychological and sociological dynamics opens the analysis to charges of empirically inattentive moralizing." -- Steven Schoonover, Journal of Human Development and Capabilities


"The book is deeply thought-provoking and persuasive." -- Stuart Jesson (York St John University), Studies in Christian Ethics


"Written with her usual mix of grace, precision, passion, and breathtaking scope, Nussbaum probes two seemingly polar emotions underlying our notions of justice-anger and forgiveness. She finds them part of the same vindictive drama, and each problematic. Her call is to move beyond them to become 'strange sorts of people, part Stoic and part creatures of love.' The book offers an important and timely challenge, a most worthwhile and enlightening read for those interested in philosophy, psychology, law, politics, religion-or simply living in today's world." --C. Daniel Batson, Professor Emeritus of Psychology, University of Kansas


"This superlative study bristles with insights unexplored either in philosophy or the social sciences. These include conceptual comparisons among Gandhi, King and Mandela in the contexts of anger and forgiveness, violence and nonviolence. Nussbaum has long excelled as a philosopher and her abundant talent continues on display, enhanced by contemporary political analysis. She reveals how these leaders of mass movements diagnosed the roots of anger and violence in fear and then actualized prescriptions of forgiveness. Nussbaum thus extends in new directions important ideas advanced in her more recent books. This unique corpus of theory makes her work compulsory reading for an understanding of our politics and society today." --Dennis Dalton, Professor Emeritus of Political Science, Barnard College, Columbia University and author of Mahatma Gandhi. Nonviolent Power in Action (2012)


"This book compels human rights activists to consider the move for activism, distinguishing between 'magical thinking' which the author rejects in favor of a rational approach to crime and punishment, where payback lowering of status have no role to play in defining a theory of justice. 'Transformative anger' is rooted in a theory of public good and social welfare, its revolutionary potential revealed by the author. In politics it is the difference between a repressive regime and a progressive one. Referring to revolutionary moments in history that changed the wrong doer and the wronged, the author explains the limited role that anger played while moving towards social good." --Indira Jaising, The Lawyer's Collective, India


"This stunning book unsettles the foundations of political thought and practice in places like South Africa where anger is routinely dismissed as unproductive and forgiveness as inescapably part of an inherited humanity (Ubuntu). By linking the thought of ancient Greeks to that of contemporary activists such as King, Mandela and Ghandi, Martha Nussbaum creates new grounds for human encounter in which anger can be rediscovered as resource, and forgiveness set free from the logic of retribution." --Jonathan D. Jansen, Vice-Chancellor of the University of the Free State, South Africa


"I'm astonished and delighted. A self-styled upper middle class [ex]-WASP American, using intuitions drawn from Classical Greek and Roman literature and modern philosophy, explains better than most historians and political scientists how in South Africa we converted the sword of apartheid into the ploughshare of constitutional democracy. Brava, Martha, brava! Payback is not the way to go." --Albie Sachs, South African freedom fighter, writer and Constitutional Court Justice


"This book represents an all-encompassing model to expand the current understanding of justice, anger and forgiveness...her argument permeates the logic of
ethics, providing a fresh alternative to discussion in academic fields and specialized literature." -- Maximiliano E Korstanje, International Journal of Human Rights and Constitutional Studies






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About the Author



Martha C. Nussbaum is Ernst Freund Distinguished Service Professor of Law and Ethics, appointed in the Law School and the Philosophy Department at the University of Chicago. She is the author of Love's Knowledge, Sex and Social Justice, and Philosophical Interventions, and Aging Thoughtfully (with Saul Levmore), all from Oxford University Press, as well as Not for Profit, Upheavals of Thought, Creating Capabilities and Frontiers of Justice, among others. This book derives from her 2014 John Locke Lectures in Philosophy at Oxford University.



Product details

Hardcover: 336 pages
Publisher: Oxford University Press; 1 edition (May 2, 2016)
Language: English
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Customer Reviews
3.5 out of 5 stars
23

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Top customer reviews

David C

5.0 out of 5 starsPoetic, just, wiseJune 14, 2016
Format: Kindle Edition|Verified Purchase

Nussbaum is a scholar I have admired for many years, from my first reading of Fragility of Goodness (1986), to Poetic Justice (1996) and Political Emotions (2013). In Anger and Forgiveness (2016), she adds to her ongoing scholarship on justice with the same clear, level-headed, literary approach that first captured my attention. Dedicating the current work to her teacher, Bernard Williams, suggests a certain humility and confidence that make reading her words feel like a gift lovingly given.

Anger, she argues, includes not just awareness of a serious wrong but also a desire that the wrongdoer suffer. This can happen two ways, either by payback or by lowering the wrongdoer's status. Both payback and down-ranking are problematic because they focus backward. Nussbaum argues for the forward-looking emotion she calls Transition, which is future-directed toward action that is less concerned with payback or down-ranking and instead inspires or motivates one to pursue a greater good.

Forgiveness is the subtheme, often distorted into a transaction that does not pursue a greater good but instead reinforces the imbalance that makes anger so problematic to begin with. the Christian tradition is rife with theological perspectives rooted in a transactional understanding of anger and forgiveness, justified by appeals to the anger of God or proverbial admonitions to be slow to anger, not rash. Penance and contrition have their place. But the forward-facing, unconditional forgiveness that waives anger is better. Better still is unconditional love and generosity. Nussbaum examines transactional forgiveness in personal, social, and political realms and concludes that the transactional path is not the one that leads in the end toward generosity, justice, and truth.

Nussbaum's caution about anger's efficacy to bring about justice stands in contrast against much that is written about anger in the therapeutic realm. Family systems analysts examine the triangular functioning of anger in maintaining unjust equilibrium in interpersonal relationships. Anger may serve a helpful function in differentiating the non-anxious presence who then can break generational patterns of neglect or abuse. Narrative therapies find anger helpful in rewriting a patient's story and grant control/authorship of his or her life. While anger may be misdirected, explosive, suppressed, or otherwise harmful, if can as well get our attention like a fever does, indicating that something is wrong that needs to be made right. Anger, as pastoral counselor Andrew Lester points out [Anger: Discovering your Spiritual Ally (2007)], can help us detect and uncover our idols, hidden guilt and shame, and thus clear the path so we can imagine our future stories with hope. Nussbaum would agree at least that anger "may serve as a signal that something is amiss." As a wake-up call, even as a deterrent, it serves a function. but fails to motivate unless it moves beyond the transactional and motivates us toward the common good.

Her claim is in fact as radical as she says: "that in a sane and not excessively anxious and status focused person, angers idea of retribution or payback is a brief dream or cloud, soon dispelled by saner thoughts of personal and social welfare." Well-grounded anger puts itself out of business in its healthier form, becoming "compassionate hope." This is the Transition that moves beyond payback to pursue justice.
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Dounia Marei

3.0 out of 5 starsThree StarsJune 20, 2018
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Soothing guidance.
Insightful!


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josh giese

5.0 out of 5 starsa superb overview of the subject proclaimed on the cover.January 10, 2018
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Intricate and dense, but a superb overview of the subject proclaimed on the cover. There are valuable lessons and resources for coping with the problem of anger in one's own life in this book. Worth the effort of absorbing myself in the text. I'm in 12 step programs, as well as interested in philosophy, and found the book very helpful and illuminating.


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James H. Parsons

5.0 out of 5 starsPathway to AdvancementMarch 19, 2017
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Dr. Nussbaum provides a concise analysis of anger based on classical drama, theology, and modern psychology. She proceeds with a powerful argument against any justification for the emotion with suggestions for cultivating a more forward looking and generous non- anger. The book is both a refresher on the traditional background and flaws surrounding retributive justice, and a call for individuals to work through the urge toward anger in pursuit of clear eyed reason. I recommend for anyone interested in exploring ways that humans might stop making the emotion laden mistakes again and again, without giving up the positive emotions of love and generosity of spirit.

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Fuzzmello

4.0 out of 5 starsExcellent review of anger dynamics from the most objective ethicist alive today.July 9, 2017
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Pretty much what you'd expect from Professor Nussbaum. I think it's a solid point of entry for examining the behaviors of the alt-right, many if not most Tea Party elected officials, and of course, Donald Trump/Steven Bannon/Beauregard Sessions.

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Kent Burel

5.0 out of 5 starsThis is a very interesting and thorough scholarly review of ...August 22, 2016
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This is a very interesting and thorough scholarly review of anger and related emotions. I'm a pastor. It is a helpful book for me.

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Elizabeth A. Root

2.0 out of 5 stars
We must not [...] forget this indignation which is one of the most passionate forms of love.January 23, 2017
Format: Hardcover

The title quote is from George Sand.
Page numbers are from the Oxford University Press hardcover edition, 2016.

In the words of blurber C. Daniel Batson, Nussbaum calls upon us “to become strange sorts of people, part Stoic and part creatures of love.” Strange indeed, and I am not sure even possible. The Stoics advised against forming attachments, and therefore being able to take losses without distress. Can one form strong attachments, as Nussbaum wants us to do, and not take their loss with anger, especially when it is caused by someone else's malice, recklessness, or narcissism? Nussbaum condemns anger and a desire for payback as backward looking, but so is grief, which she does allow us. I have had a number of people make similar arguments to me, but I have never seen anyone actually live by their own advice. I have tried to train myself not to get angry over small things, and I find it worthwhile. Nevertheless, I believe that anger can be very useful, if carefully controlled, and, like other social skills, exercised with an eye on the consequences. Even Nussbaum is forced to back off a bit with her discussion of Transition-anger, well-grounded anger, and anger as motivation,

There are two major problems with Nussbaum's arguments. She asserts that all problems fall into either the category of things so trivial that they can be ignored, or so serious that the authorities will deal with them with no further input from the victim. False on both counts.

In her section on the Middle Realm, “realm of the multitude of daily transactions we have with people and social groups who are not our close friends and are also not our political institutions or their official agents” (p. 7) she counsels us to ignore slights and other trivia. She recommends turning to the law for “well-being damage.” (p. 164) Alas, the law does not cover all such cases. It is within my own lifetime that protection has been extended to cases involving race, ethnicity, sex, and sexual orientation. It does not cover bullying bosses such as I had at one point. He lied, he publicly attacked people, he tried to arrange to take all the credit while pushing the blame off on other people. One member of our office did file an EEO complaint, but it was denied on the grounds that while he definitely treated her badly, he treated everyone badly, and therefore could not be said to be discriminating. The people above him in the chain of command either explicitly said that they didn't care, or it wasn't their responsibility. Our reputations, our resources, and our jobs were on the line. When I am angry, I think faster, I am bolder, and more focused. I don't think we could have dealt with him without controlled anger, and a unity in sharing ways to outmaneuver him.

If it does go to the law, Nussbaum talks as if all trouble and responsibility have been taken off the victim. In fact, the victim is generally just beginning an ordeal; they have to gather information; show up as a witness; show up repeatedly as a witness if the court happens not to get to them in a timely fashion. As a parole officer I know said, no-one cares about the victims. If they have a choice between showing up (again) after another delay, and losing their job, that's their problem. An excellent temporary co-worker, who was trying to get a restraining order against an abusive spouse, and was required to make court appearances on short notice, was almost fired until we persuaded our boss (a different boss from above) that she really, really needed to be granted some slack, and we would work around any problems that resulted. The victims / witnesses may face a very long delay until the authorities get around to the case. They may have to discuss deep hurts in public. The defense lawyer may attack them, the perpetrator may taunt them. A television debate was arranged with the mother of a man who had been shot dead by a stranger in front of his family. Although he had been tried and convicted three times, the family was facing a possible fourth trial on mental and technical grounds. How, she asked, was the family to get over his death when the state required them to keep reliving it? At this point, the family wasn't just angry with the murderer.

Martha Nussbaum ends her book with: “I hesitate to end with a slogan that surely betrays my age: but, after so many centuries of folly orchestrated by the retributive spirits, it finally does seem time to 'give peace a chance.' ” I had her dated in the early parts of her book. Her ideas remind me of Karl Menninger and Hugo Bedau and others of that ilk. I often wondered whether their philosophy was as much a desire for a better judicial system as a desire to deny the existence of evil. I think that these kind of ideas and the high crime rate in the 1960s explains the subsequent rise in the popularity of the death sentence, and the institution of victim impact statements, although that was certainly not the intention. I think that a lot of people lost confidence in the justice system. (For myself, I think it vacillates between being too easy on offenders and running over their rights.) Susan Jacoby, in her excellent book Wild Justice: The Evolution of Revenge, makes that point that judicial systems arise at least in part because private revenge can become very disruptive to society. Although many are shocked to hear me say this, I think it follows from that that the public, especially in a democracy must feel that over all, they are getting justice or they are likely to revert. I strongly recommend Jacoby's book, especially for those who are doubtful of Nussbaum's thesis.

Implicit and sometimes explicit in many of their ideas was the assumption that the victim was a privileged person with every resource at hand for dealing with the impact of crimes, whereas the perpetrator was assumed to be a disadvantaged person unable to control his or her behavior. Nussbaum seems to share in this attitude, demanding that the victim abandon their “narcissistic anger” and focusing heavily on the need to maintain the dignity of the criminal. How then to explain middle- and upper-class white men behaving badly?

I certainly support Nussbaum in fighting crime by social welfare measures; I believe that we owe it to all our children to get them to adulthood in the best health and with the best education that we can manage. Talking about rehabilitation in dealing with the remaining crime is a nice slogan, but I have not seen evidence that we are able to rehabilitate someone without their cooperation. People sometimes accomplish amazing acts of self-reformation, but even that can be very hard.

I find Nussbaum's writing somewhat “stiff”; I had the mental image of trying to walk through a field of mature corn without a machete. I was particularly taken by the phrase “linguistically formulable proposition.” (p.253) Furthermore, her contempt and lack of compassion for the victims of crime thoroughly alienated me. I am also not taking relationship advice from someone who thinks that love is never having to say you're sorry. (Talk about dating one's self.) She also attempted the “we” trick, i.e., she switches from the first person to the second as if this will make the reader think that she has convinced us: “'we' have rejected payback” (p.192), or “'our' ideas of the 'transition'.” (p. 203) She can speak for herself. For all the philosophy that she cherry-picks, I think that her argument comes down to insisting that her beliefs are correct, without being very convincing.

Believe it or not, this is only part of what I would have liked to have said, but I'll cut it off here without getting to the subjects of forgiveness or payback or her analysis of the Oresteia.. There are, however, a number of excellent reviews covering some of these topics, and I recommend reading them. I was going to read Nussbaum's, Political Emotions in connection with this book, as recommended by another reviewer, but I have lost interest, but the reader may want to consider it.
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Carmen P. Covert

5.0 out of 5 starsFive StarsApril 10, 2017
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Gift and she loved it!

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“북 조림사업, 구호에만 그쳐”



“북 조림사업, 구호에만 그쳐”



“북 조림사업, 구호에만 그쳐”
서울-김지은 xallsl@rfa.org
2018-07-12


북한 조선중앙TV에서 방송된 '애국의 마음 안고 산림복구 전투를 힘있게 벌여나가자' 프로그램에서 황해북도 송림시와 강동군의 산림경영소 모체양묘장 관리가 부실하다며 산림경영소 관계자들을 비판했다. 사진은 허물어져가는 평양시 강동군 모체양묘장 모습
사진 - 연합뉴스
00:00/00:00


앵커: 북한당국이 황폐한 산림을 복구하기 위해 수림화, 원림화를 강조하고 있지만 현실성이 없는 구호에 그치고 있다는 소식입니다. 북한의 산림은 수림(조림)사업 실패와 남벌로 더욱 황폐화되고 있다고 소식통들은 전했습니다.

북한 내부소식 김지은 기자가 보도합니다.

함경북도의 한 소식통은 8일 “최근 중앙에서는 ‘온 나라의 수림화 원림화’를 통해 산림을 되살려야 한다고 연일 강조하고 있다”면서 ‘하지만 형식적인 수림화 사업으로 산림 복구는 전혀 효과를 거두지 못하고 있다“고 자유아시아방송에 전했습니다.

소식통은 “올 초부터 주민들은 ‘온 나라의 수림화 원림화’ 방침에 따라 나무심기에 동원되어 산에 이깔나무를 심었다”면서 하지만 “요즘 장마철이 시작되면서 산비탈에 심은 어린 묘목들이 빗물에 쓸어 내려와 올해의 경제림조성 사업도 허사가 되어 버렸다”고 설명했습니다.

소식통은 또 “함경북도는 워낙 추운 지방이어서 여름에도 이상저온 현상이 잦다”면서 “따라서 차가운 날씨에 견딜성(내성)이 강한 이깔나무, 소나무와 같은 바늘잎나무를 심어야 하지만 이들 나무들은 생육속도가 느리고 경제성도 떨어진다”고 지적했습니다.

소식통은 이어서 “최근 내린 폭우로 함경북도 부령구역과 청암구역 일대의 산림보호구역에 산사태가 발생해 봄에 심은 묘목들이 엉망이 되었다”면서 “경사 45도의 급경사지에 어린 묘목을 심어 놓았으니 장마철에 무사할 수 있겠느냐”고 반문했습니다.

소식통은 그러면서 “우리(북한)는 수십 년간 나무를 심고 있지만 산림은 여전히 황폐해 있다”면서 “산림조성 사업을 해마다 되풀이 하지만 묘목을 심은 산에다 농작물을 경작하거나 외화벌이를 한다며 뽕나무밭을 조성하기 때문”이라고 주장했습니다.

이와 관련 함경북도의 또 다른 소식통은 7일 “최근 중앙의 산림조성사업에 대해 주민들의 비난의 소리가 높다”면서 “국토환경보호총국이 각 시군 산림경영소를 앞세워 주민들의 이중농사(묘목 사이에 농작물을 심는 것)를 단속하고 대신 뽕나무 밭을 조성하도록 권장하고 있다”고 자유아시아방송에 언급했습니다.

소식통은 또 “산림복구를 위해 묘목을 심었는데 이제 와서 뽕나무밭을 조성한다며 묘목을 뽑아버리고 있다”면서 “경사가 완만하고 고도가 낮은 야산은 전부 뽕나무밭이 조성돼 있는데 뽕나무 밭은 산림이라기 보다는 그냥 밭에 불과하다”고 말했습니다.

소식통은 이어서 “사정이 이런데도 중앙에서는 여전히 산림의 ‘수림화’ ‘원림화’ 구호만 외치면서 현실적인 대안을 마련할 생각이 없다”면서 “산림 복구를 위한 실질적인 방안을 마련하지 않는 한 우리나라의 산은 더욱 황폐해질 뿐”이라고 강조했습니다.

이런 가운데, 한국 ‘시민환경연구소’의 백명수 부소장은 12일 자유아시아방송(RFA)에 북한의 산림 황폐화의 가장 큰 원인은 연료 조달과 외화 획득을 위한 과도한 벌목이라고 지적했습니다.

백명수 부소장: 1990년대 들어 경제난이 심각해지면서 북한의 산림은 더 빠르게 황폐화됐습니다. 경제난 악화로 식량배급이 중단되면서, 북한 주민들은 식량확보를 위해 산에 무차별적으로 다락밭, 뙈기밭, 화전 등을 조성했습니다. 또한 에너지 부족으로 취사, 난방 등을 해결하기 위해 땔감채취도 성행하면서 산림이 더 피폐해졌습니다.

한편, 유엔 식량농업기구(FAO) 자료에 따르면, 북한의 임야는 김정은 국무위원장 집권 첫 해인 2012년 541만 핵타르에 달했지만, 2013년 528만 핵타르, 2014년 515만 핵타르, 2015년 503만 핵타르 등으로 감소했습니다. 해마다 평양시 면적과 비슷한 12만7천 핵타르의 산림이 사라지고 있는 셈입니다.

서울에서 RFA, 자유아시아방송 김지은입니다.

Martha Nussbaum - Wikipedia



Martha Nussbaum - Wikipedia

Martha Nussbaum

Born Martha Craven
May 6, 1947 (age 71)
New York City, U.S.
Education New York University (BA)
Harvard University (MA,PhD)

School Analytic
Institutions University of Chicago
Brown University
Harvard University

Main interests Political philosophy, ethics, feminism, liberal theory

Notable ideas Capability approach

Influences[show]


Martha Craven Nussbaum (/ˈnʊsbɑːm/; born May 6, 1947) is an American philosopher and the current Ernst Freund Distinguished Service Professor of Law and Ethics at the University of Chicago, where she is jointly appointed in the Law School and the Philosophy department. She has a particular interest in ancient Greekand Roman philosophy, political philosophy, feminism, and ethics, including animal rights. She also holds associate appointments in classics, divinity, 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 and Brown.[1]

Nussbaum is the author of a number of books, including The Fragility of Goodness (1986), Sex and Social Justice (1998), Hiding from Humanity: Disgust, Shame, and the Law(2004), and Frontiers of Justice: Disability, Nationality, Species Membership (2006). She received the 2016 Kyoto Prize in Arts and Philosophy.[2]

Contents [hide]
1Life and career
2Major works
2.1The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy
2.2Cultivating Humanity
2.3Sex and Social Justice
2.4Hiding from Humanity
2.5From Disgust to Humanity: Sexual Orientation and Constitutional Law
3Awards and honors
3.1Honorary degrees
3.2Awards
4Selected works
5See also
6References
7External links


Life and career[edit]

Nussbaum in 2010

Nussbaum was born in New York City, the daughter of George Craven, a Philadelphia lawyer, and Betty Warren, an interior designer and homemaker; during her teenage years, Nussbaum attended the Baldwin School in Bryn Mawr. She described her upbringing as "East Coast WASP elite...very sterile, very preoccupied with money and status".[3] She would later credit her impatience with "mandarin philosophers" and dedication to public service 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 or Derrida".[4]

She studied theatre and classics at New York University, getting a BA in 1969, and gradually moved to philosophy while at Harvard University, where she received an MA in 1972 and a PhD in 1975, studying under G. E. L. Owen. This period also saw her marriage to Alan Nussbaum (married in 1969, divorced in 1987), her conversion to Judaism, and the birth of her daughter Rachel.

Nussbaum's interest in Judaism has continued and deepened: on August 16, 2008 she became a bat mitzvah in a service at Temple K. A. M. Isaiah Israel in Chicago's Hyde Park, chanting from the Parashah Va-etchanan and the Haftarah Nahamu, and delivering a D'var Torah about the connection between genuine, non-narcissisticconsolation and the pursuit of global justice.[5]

During her studies at Harvard, Nussbaum claims she encountered a tremendous amount of discrimination, including sexual harassment, and problems getting childcare for her daughter.[6] 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 hetaira, for in Greece these educated courtesans were the only women who participated in philosophical symposia.[7]

In the 1970s and early 1980 she taught philosophy and classics at Harvard, where she was denied tenure by the Classics Department in 1982.[4] Nussbaum then moved to Brown University, where she taught until 1994 when she joined the University of Chicago Law School faculty. Her 1986 book The Fragility of Goodness, on ancient Greek ethics and Greek tragedy, made her a well-known figure throughout the humanities.[citation needed] More recent work (Frontiers of Justice) establishes Nussbaum as a theorist of global justice.

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.[8]

Nussbaum's other major area of philosophical work is the emotions. She has defended a neo-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,[9] and, in a later book, of disgust and shame.[10]

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. She testified 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. A portion of this testimony, dealing with the potential meanings of the term tolmêma in Plato's work, was the subject of controversy, and was called misleading and even perjuriousby critics.[11][12] She responded to these charges in a lengthy article called "Platonic Love and Colorado Law".[13] Nussbaum used multiple references from Plato's Symposium and his interactions with Socrates as evidence for her argument. The debate continued with a reply by one of her sternest critics, Robert P. George.[14]Nussbaum has criticized Noam Chomsky as being among the leftist intellectuals who hold the belief that "one should not criticize one’s friends, that solidarity is more important than ethical correctness". She suggests that one can "trace this line to an old Marxist contempt for bourgeois ethics, but it is loathsome whatever its provenance".[15] Among the people whose books she has reviewed critically are Allan Bloom,[16] Harvey Mansfield,[17] and Judith Butler.[18] Her more serious and academic debates have been with figures such as John Rawls, Richard Posner, and Susan Moller Okin.[19][20][21][22]

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 won the Kyoto Prize in 2015, and in 2017 the National Endowment for the Humanities selected Nussbaum to deliver the Jefferson Lecture, the U.S. federal government's highest honor for achievement in the humanities; her lecture, delivered in May 2017, was entitled "Powerlessness and the Politics of Blame."[23]
Major works[edit]

Martha Nussbaum

The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy[edit]

The Fragility of Goodness[24] 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 goodness 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.

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 forms. Alcibiades's presence deflects attention back to physical beauty, sexual passions, and bodily limitations, hence highlighting human fragility.

Fragility made Nussbaum famous throughout the humanities. It garnered wide praise in academic reviews,[25][26] and even drew acclaim in the popular media.[27] Camille Paglia credited Fragility with matching "the highest academic standards" of the twentieth century,[28] and The Times Higher Education called it "a supremely scholarly work".[29] Nussbaum's fame extended her influence beyond print and into television programs like PBS's Bill Moyers.[30]

Cultivating Humanity[edit]

Cultivating Humanity[31] 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.

At the same time, Nussbaum also censured certain scholarly trends. She excoriated deconstructionist Jacques Derrida as "on truth [] simply not worth studying for someone who has been studying [W. V. O.] Quine and [Hilary] Putnam and [Donald] Davidson" and also cites Zhang Longxi, who labels Derrida's analysis of Chinese culture "pernicious" and without "evidence of serious study".[32] 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.'"[33]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 departments.

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".[34] Nussbaum was the 2002 recipient of the University of Louisville Grawmeyer Award in Education.

Sex and Social Justice[edit]

Sex and Social Justice sets out to demonstrate that sex and sexuality are morally irrelevant distinctions that have been artificially enforced as sources of social hierarchy; thus, feminism and social justice have common concerns. Rebutting anti-universalist objections, Nussbaum proposes functional freedoms, or central human capabilities, as a rubric of social justice.[35]

Nussbaum discusses at length the feminist critiques of liberalism itself, including the charge advanced by Alison Jaggar that liberalism demands ethical egoism. Nussbaum notes that liberalism emphasizes respect for others as individuals, and further argues that Jaggar has elided the distinction between individualism and self-sufficiency. Nussbaum accepts Catharine MacKinnon's critique of abstract liberalism, assimilating the salience of history and context of group hierarchy and subordination, but concludes that this appeal is rooted in liberalism rather than a critique of it.[36]

Nussbaum condemns the practice of female genital mutilation, citing deprivation of 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.[37]

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 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."[38]

Sex and Social Justice was lauded by critics in the press. Salon declared: "She shows brilliantly how sex is used to deny some people—i.e., women and gay men—social justice."[39] The New York Times praised the work as "elegantly written and carefully argued".[40] Kathryn Trevenen praised Nussbaum's effort to shift feminist concerns toward interconnected transnational efforts, and for explicating a set of universal guidelines to structure an agenda of social justice.[41] Patrick Hopkins singled out for praise Nussbaum's "masterful" chapter on sexual objectification.[42] Radical feminist Andrea Dworkin faulted Nussbaum for "consistent over-intellectualisation of emotion, which has the inevitable consequence of mistaking suffering for cruelty".[43]

Hiding from Humanity[edit]

Hiding from Humanity[44] 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 projective disgust has wrongly justified group subordination (mainly of women, Jews, and homosexuals), Nussbaum ultimately discards disgust as a reliable basis of judgment.

Turning to shame, Nussbaum argues that shame takes too broad a target, attempting to inculcate humiliation on a scope that is too intrusive and limiting on human freedom. Nussbaum sides with John Stuart Mill in narrowing legal concern to acts that cause a distinct and assignable harm.

In an interview with 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 democratic values of equality and liberty should be deeply suspicious of the appeal to those emotions in the context of law and public policy."[45]

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".[46] Her reviews in national newspapers and magazines garnered unanimous praise.[47] 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".[48]

A prominent exception was Roger Kimball's review published in The New Criterion,[49]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".

Nussbaum has recently drawn on and extended her work on disgust to produce a new analysis of the legal issues regarding sexual orientation and same-sex conduct. Her book From Disgust to Humanity: Sexual Orientation and the Constitution was published by Oxford University Press in 2009, as part of their "Inalienable Rights" series, edited by Geoffrey Stone.[50]

From Disgust to Humanity: Sexual Orientation and Constitutional Law[edit]

In the 2010 book From Disgust to Humanity: Sexual Orientation and Constitutional Law Martha Nussbaum analyzes the role that disgust plays in law and public debate in the United States.[51] The book primarily analyzes constitutional legal issues facing gay and lesbian Americans but also analyzes issues such as anti-miscegenation statutes, segregation, antisemitism and the caste system in India as part of its broader thesis regarding the "politics of disgust".

Nussbaum posits that the fundamental motivations of those advocating legal restrictions against gay and lesbian Americans is a "politics of disgust". These legal restrictions include blocking sexual orientation being protected under anti-discrimination laws (See: Romer v. Evans), sodomy laws against consenting adults (See: Lawrence v. Texas), constitutional bans against same-sex marriage (See: California Proposition 8 (2008)), over-strict regulation of gay bathhouses, and bans on sex in public parks and public restrooms.[52] Nussbaum also argues that legal bans on polygamy and certain forms of incestuous (e.g. brother–sister) marriage partake of the politics of disgust and should be overturned.[53]

She identifies the "politics of disgust" closely with Lord Devlin and his famous opposition to the Wolfenden report that recommended decriminalizing private consensual homosexual acts on the basis that those things would "disgust the average man". To Devlin, the mere fact some people or act may produce popular emotional reactions of disgust provides an appropriate guide for legislating. She also identifies the 'wisdom of repugnance' as advocated by Leon Kass as another "politics of disgust" school of thought as it claims that disgust "in crucial cases ... repugnance is the emotional expression of deep wisdom, beyond reason's power fully to articulate it".

Nussbaum goes on to explicitly oppose the concept of a disgust-based morality as an appropriate guide for legislating. Nussbaum notes that popular disgust has been used throughout history as a justification for persecution. Drawing upon her earlier work on the relationship between disgust and shame, Nussbaum notes that at various times, racism, antisemitism, and sexism, have all been driven by popular revulsion.[54]

In place of this "politics of disgust", Nussbaum argues for the harm principle from John Stuart Mill as the proper basis for limiting individual liberties. Nussbaum argues the harm principle, which supports the legal ideas of consent, the age of majority, and privacy, protects citizens while the "politics of disgust" is merely an unreliable emotional reaction with no inherent wisdom. Furthermore, Nussbaum argues this "politics of disgust" has denied and continues to deny citizens humanity and equality before the law on no rational grounds and causes palpable social harms to the groups affected.

From Disgust to Humanity earned acclaim in the United States,[55][56][57][58] and prompted interviews in the New York Times and other magazines.[59][60] One conservative magazine, The American Spectator, offered a dissenting view, writing: "[H]er account of the 'politics of disgust' lacks coherence, and 'the politics of humanity' betrays itself by not treating more sympathetically those opposed to the gay rights movement." The article also argues that the book is marred by factual errors and inconsistencies.[61]

Awards and honors[edit]
--------------

Honorary degrees[edit]

Nussbaum has 62 honorary degrees from colleges and universities in North America, Latin America, Europe, Africa and Asia, including from:[62][63][64]
Knox College
Mount Holyoke College
Wabash College
Emory University
Grinnell College
Kenyon College
Williams College
Colgate University
Bucknell University
The College of William and Mary
Lawrence University
The University of St Andrews (Scotland)
The University of Edinburgh (Scotland)
The Katholieke Universiteit Leuven (Belgium)
The University of Toronto (Canada)
The University for Humanistic Studies (Netherlands)
The École Normale Supérieure (Paris, France)
The New School University (New York City)
The University of Haifa (Israel)
The Ohio State University
The University of North Carolina at Asheville
Bielefeld University (Germany)
Georgetown University (Washington, D.C.)
The Institute of Social Studies (ISS) awarded its honorary doctorate to her in 2006
Queen's University Belfast (Northern Ireland)
Simon Fraser University (Canada)
The University of the Free State (South Africa)
Pontifical Catholic University of Peru
University of Antioquia
Concordia College Moorhead


Awards[edit]
1990: Brandeis Creative Arts Award in Non-Fiction
1991: PEN/Diamonstein-Spielvogel Award for the Art of the Essay for Love's Knowledge
1998: Ness Book Award of the Association of American Colleges and Universities(Cultivating Humanity)
2000: Book award of the North American Society for Social Philosophy (Sex and Social Justice)
2002: University of Louisville Grawemeyer Award in Education (Cultivating Humanity)
2003: Barnard College Medal of Distinction
2004: Association of American University Publishers Professional and Scholarly Book Award for Law (Hiding From Humanity)
2005: listed among the world's Top 100 intellectuals by Foreign Policy (as well as in 2008 and 2010)[65] and Prospect magazines.[66]
2007: Radcliffe Alumnae Recognition Award
2009: American Philosophical Society's Henry M. Phillips Prize in Jurisprudence.[67]
2009: Arts and Sciences Advocacy Award from the Council of Colleges of Arts and Sciences (CCAS). CCAS bestows this award upon an individual or organization demonstrating exemplary advocacy for the arts and sciences, flowing from a deep commitment to the intrinsic worth of liberal arts education.[68]
2010: Centennial Medal of the Graduate School of Arts and Sciences, Harvard University
2012: Prince of Asturias Awards for Social Sciences
2014: John Locke Lectures at Oxford University.
2015: Premio Nonino, Italy
2015: Inamori Ethics Prize[69]
2016: Kyoto Prize in Philosophy, Japan[70]
2017: Jefferson Lecture[71]
2018: Don M. Randel Award for Contribution to the Humanities, American Academy of Arts and Sciences


Selected works[edit]
Nussbaum, Martha (translator); Aristotle (author) (1985). Aristotle's De Motu Animalium: Text with Translation, Commentary, and Interpretive Essays. Princeton, N.J: Princeton University Press. ISBN 9780691020358.
Nussbaum, Martha (1990). Love's knowledge: essays on philosophy and literature. New York: Oxford University Press. ISBN 9780195074857.
Nussbaum, Martha; Oksenberg Rorty, Amelie (1992). Essays on Aristotle's De anima. Oxford England: Clarendon Press. ISBN 9780198236009.
Nussbaum, Martha; Sen, Amartya (1993). The quality of life. Oxford England New York: Clarendon Press Oxford University Press. ISBN 9780198287971.
Nussbaum, Martha (1995). Poetic justice: the literary imagination and public life. Boston, Massachusetts: Beacon Press. ISBN 9780807041093.
Nussbaum, Martha; Glover, Jonathan (1995). Women, culture, and development: a study of human capabilities. Oxford New York: Clarendon Press Oxford University Press. ISBN 9780198289647.
Nussbaum, Martha (1996). For Love of Country: Debating the Limits of Patriotism. Boston: Beacon Press. ISBN 9780807043134.
Nussbaum, Martha (1997). Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, Massachusetts: Harvard University Press. ISBN 9780674179493.
Nussbaum, Martha (1998). Plato's Republic: The Good Society and the Deformation of Desire. Washington: Library of Congress. ISBN 9780844409511.
Nussbaum, Martha C.; Sunstein, Cass R. (1999). Clones and clones: Facts and fantasies about human cloning. New York London: W.W. Norton. ISBN 9780393320015.
Nussbaum, Martha; Okin, Susan Moller; Cohen, Joshua; Howard, Matthew (1999). Is multiculturalism bad for women?. Princeton, New Jersey: Princeton University Press. ISBN 9780691004327. Originally an essay (pdf).
Nussbaum, Martha (2000). Sex & social justice. Oxford New York: Oxford University Press. ISBN 9780195112108.
Nussbaum, Martha (2000). Women and human development: the capabilities approach. Cambridge New York: Cambridge University Press. ISBN 9780521003858.
Nussbaum, Martha (2001). The fragility of goodness: luck and ethics in Greek tragedy and philosophy (second ed.). Cambridge, U.K. New York: Cambridge University Press. ISBN 9780521791267.
Nussbaum, Martha (2001). Upheavals of thought: the intelligence of emotions. Cambridge New York: Cambridge University Press. ISBN 9780521531825.
Nussbaum, Martha; Sihvola, Juha (2002). The sleep of reason: erotic experience and sexual ethics in ancient Greece and Rome. Chicago: University of Chicago Press. ISBN 9780226609157.
Nussbaum, Martha; Basu, Amriyta; Tambiah, Yasmin; Jayal, Naraja Gopal (2003). Essays on gender and governance (PDF). India: Macmillan for the United Nations Development Programme. OCLC 608384493.
Nussbaum, Martha; Sunstein, Cass R. (2004). Animal rights: current debates and new directions. Oxford New York: Oxford University Press. ISBN 9780195305104.
Nussbaum, Martha (2004). Hiding from humanity disgust, shame, and the law. Princeton: Princeton University Press. ISBN 9780691126258.Translated into Spanish as Nussbaum, Martha (2006). El ocultamiento de lo humano: repugnancia, vergüenza y ley (in Spanish). Buenos Aires: Katz Editores. ISBN 9788460983545.
Nussbaum, Martha (2004), "The future of feminist liberalism", in Baehr, Amy R., Varieties of feminist liberalism, Lanham, Maryland Oxford: Rowman & Littlefield Publishers, ISBN 9780742512030.
Nussbaum, Martha C. (2005), "Women and cultural universals", in Cudd, Ann E.; Andreasen, Robin O., Feminist theory: a philosophical anthology, Oxford, UK Malden, Massachusetts: Blackwell Publishing, pp. 302–324, ISBN 9781405116619.
Nussbaum, Martha c. (2005), "Women's education: a global challenge", in Friedman, Marilyn, Women and citizenship, Studies in Feminist Philosophy, Oxford New York: Oxford University Press, pp. 188–214, ISBN 9780195175356.
Nussbaum, Martha (2006). Frontiers of justice: disability, nationality, species membership. Cambridge, Massachusetts: The Belknap Press Harvard University Press. ISBN 9780674024106.
Nussbaum, Martha (2006), ""Whether from Reason or Prejudice": taking money for bodily services", in Spector, Jessica, Prostitution and pornography: philosophical debate about the sex industry, Stanford: Stanford University Press, pp. 175–208, ISBN 9780804749381.
Nussbaum, Martha (2007). The clash within democracy, religious violence, and India's future. Cambridge, Massachusetts: Belknap Press of Harvard University Press. ISBN 9780674030596. reviewed in Mishra, Pankaj (June 28, 2007). "Impasse in India". The New York Review of Books 54/11. pp. 48–51. Retrieved April 18, 2014.
Nussbaum, Martha (2008). Liberty of conscience: in defense of America's tradition of religious equality. New York: Basic Books. ISBN 9780465018536.
Nussbaum, Martha C. (Summer 2008). "Robin West, "Jurisprudence and Gender": defending a radical liberalism". University of Chicago Law Review. University of Chicago Law School. 75 (3): 985–996. JSTOR 20141934. Pdf.See also: West, Robin (Winter 1988). "Jurisprudence and gender". University of Chicago Law Review. University of Chicago Law School. 55 (1): 1–72. doi:10.2307/1599769. JSTOR 1599769. Pdf.
Nussbaum, Martha (2009). The therapy of desire: theory and practice in Hellenistic ethics: with a new introduction by the author (second ed.). Woodstock Princeton, New Jersey: Princeton University Press. ISBN 9780691141312.
Nussbaum, Martha C. (2009), "The clash within: democracy and the Hindu right", in Kanbur, Ravi; Basu, Kaushik, Arguments for a better world: essays in honor of Amartya Sen | Volume II: Society, institutions and development, Oxford New York: Oxford University Press, pp. 503–521, ISBN 9780199239979.
Nussbaum, Martha (2010). From disgust to humanity: sexual orientation and constitutional law. Oxford New York: Oxford University Press. ISBN 9780195305319.
Nussbaum, Martha (2010). Not for profit: why democracy needs the humanities. Princeton, N.J: Princeton University Press. ISBN 9780691140643.Translated into Spanish as Nussbaum, Martha (2010). Sin fines de lucro: por qué la democracia necesita de las humanidades. Madrid: Katz. ISBN 9788492946174.Translated into Greek as Όχι για το κέρδος, ΟΙ ΑΝΘΡΩΠΙΣΤΙΚΕΣ ΣΠΟΥΔΕΣ ΠΡΟΑΓΟΥΝ ΤΗ ΔΗΜΟΚΡΑΤΙΑ Nussbaum MarthaTranslated into Russian as Нуссбаум, Марта (2015). Не ради прибыли: зачем демократии нужны гуманитарные науки. Москва: ВШЭ. ISBN 9785759811015.
Nussbaum, Martha (2011). Creating capabilities: the human development approach. Cambridge, Massachusetts: The Belknap Press of Harvard University Press. ISBN 9780674050549.
Nussbaum, Martha (2012). Philosophical interventions: book reviews, 1986-2011. New York: Oxford University Press. ISBN 9780199777853.
Nussbaum, Martha (2012). The new religious intolerance: overcoming the politics of fear in an anxious age. Cambridge, Massachusetts: Belknap Press of Harvard University Press. ISBN 9780674725911.
Nussbaum, Martha (2013). Political emotions: why love matters for justice. Cambridge, Massachusetts: The Belknap Press of Harvard University Press. ISBN 9780674724655.
Nussbaum, Martha (2016). Anger and Forgiveness: Resentment, Generosity, Justice. New York, N.Y.: Oxford University Press. ISBN 9780199335879.
Brooks, Thom; Nussbaum, Martha C., eds. (2015). Rawls's Political Liberalism. New York, NY: Columbia University Press. ISBN 978-0231149709.
Nussbaum, Martha (2017), Sex, Love and the Aging Woman, NYTimes, 2017

Nussbaum, Martha and Levmore, Saul (2017). Aging Thoughtfully: Conversations about Retirement, Romance, Wrinkles, and Regret. New York, Oxford University Press, 2017.
Nussbaum, Martha C. (2018). The Monarchy of Fear: A Philosopher Looks at Our Political Crisis. New York: Simon and Schuster.
Anderson, Scott. A; Nussbaum, Martha C., eds. (2018). Confronting Torture: Essays on the Ethics, Legality, History, and Psychology of Torture Today. Chicago, Il: University of Chicago Press.
See also[edit]
American philosophy
List of American philosophers
List of female philosophers
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References[edit]

Jump up^ "Martha Nussbaum", University of Chicago, accessed June 5, 2012.
Jump up^ "Prof. Martha Nussbaum wins Kyoto Prize". June 17, 2016. Retrieved October 31,2017.
Jump up^ McLemee, Scott. The Chronicle of Higher Education. "What Makes Martha Nussbaum Run?"
^ Jump up to:a b Boynton, Robert S. The New York Times Magazine. Who Needs Philosophy? A Profile of Martha Nussbaum
Jump up^ "The Mourner's Hope: Grief and the Foundations of Justice", The Boston Review, November/December 2008., 18-20.
Jump up^ "Conversation with Martha C. Nussbaum, p. 1 of 6". berkeley.edu.
Jump up^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997. pp. 6-7.
Jump up^ Nussbaum, Martha. Women and Human Development. New York: Cambridge University Press, 2000.
Jump up^ Nussbaum, Martha C. Poetic Justice: Literary Imagination and Public Life. Boston: Beacon Press, 1995.
Jump up^ Nussbaum, Martha C. Hiding from Humanity: Shame, Disgust, and the Law. Princeton, NJ: Princeton University Press, 2004.
Jump up^ The Stand by Daniel Mendelsohn, from Lingua Franca September 1996.
Jump up^ Who Needs Philosophy?: A profile of Martha Nussbaum by Robert Boynton from The New York Times Magazine, November 21, 1999
Jump up^ Martha C. Nussbaum. "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.
Jump up^ George, Robert P. '"Shameless Acts" Revisited: Some Questions for Martha Nussbaum', Academic Questions 9 (Winter 1995-96), 24-42.
Jump up^ Martha C. Nussbaum (Spring 2008). "Violence on the Left". Dissent.
Jump up^ Martha C. Nussbaum, Undemocratic Vistas, New York Review of Books, Volume 34, Number 17; November 5, 1987.
Jump up^ Martha C. Nussbaum, Man Overboard, New Republic, June 22, 2006.
Jump up^ Martha Nussbaum, The Professor of Parody, The New Republic, 1999-02-22; CopyArchived August 3, 2007, at the Wayback Machine.
Jump up^ What Makes Martha Nussbaum Run? (2001, Includes a timeline of her career, books and related controversies to that time.)
Jump up^ Patriotism and Cosmopolitanism Archived March 11, 2006, at the Wayback Machine. a 1994 essay
Jump up^ The Clash Within: Democracy, Religious Violence, and India's Future, audio and video recording from the World Beyond the Headline Series Archived June 25, 2007, at the Wayback Machine.
Jump up^ David Gordon, Cultivating Humanity, Martha Nussbaum and What Tower? What Babel?, Mises Review, Winter 1997
Jump up^ "Powerlessness and the Politics of Blame", National Endowment for the Humanities.
Jump up^ Nussbaum, Martha C. The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. New York: Cambridge University Press, 1986.
Jump up^ Barnes, Hazel E. Comparative Literature, Vol. 40, No. 1 (Winter, 1988), pp. 76-77
Jump up^ Woodruff, Paul B. Philosophy and Phenomenological Research, Vol. 50, No. 1 (Sep. 1989), pp. 205-210
Jump up^ Knox, Bernard. "The Theater of Ethics". The New York Review of Books
Jump up^ Paglia, Camille. Sex, Art, & American Culture. NY: Vintage Books, 1991. pp. 206
Jump up^ Hodges, Lucy. And you may ask yourself...
Jump up^ "Shop PBS". September 9, 2012. Archived from the original on September 9, 2012. Retrieved October 31, 2017.
Jump up^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997.
Jump up^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997. pages 41 & 126.
Jump up^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997. p.40
Jump up^ Shapiro, James. Beyond the Culture Wars. The New York Times
Jump up^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 29-47.
Jump up^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 55-80.
Jump up^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 118-130.
Jump up^ Martha Nussbaum, "Trading on America's puritanical streak", The Atlanta Journal-Constitution, March 14, 2008
Jump up^ Maria Russo. "Rescuing the Feminist Book". salon.com.
Jump up^ "Cultural Perversions". www.nytimes.com. Retrieved October 31, 2017.
Jump up^ Trevenen, Kathryn. "Global Feminism and the 'Problem' of Culture". Theory & Event 5.1 (2001).
Jump up^ Hopkins, Patrick D. "Sex and Social Justice". Hypatia 17.2 (2002): 171-173.
Jump up^ Dworkin, Andrea R. "Rape is not just another word for suffering". Times Higher Education. August 4, 2000.
Jump up^ Nussbaum, Martha C. Hiding from Humanity: Disgust, Shame, and the Law. Princeton, NJ: Princeton University Press, 2004.
Jump up^ "Discussing Disgust". Reason.com.
Jump up^ Wilson, John. You Stink therefore I am.The Boston Globe
Jump up^ "Philosopher warns us against using shame as punishment / Guilt can be creative, but the blame game is dangerous". SFGate.
Jump up^ "Stefanie A. Lindquist's Review". Archived from the original on October 12, 2008. Retrieved October 31, 2017.
Jump up^ Kimball, Roger. The New Criterion.Does Shame have a Future?
Jump up^ "From Disgust to Humanity". oup.com. Archived from the original on June 4, 2011.
Jump up^ Nussbaum, Martha. Oxford University Press. "From Disgust to Humanity: Sexual Orientation and Constitutional Law" (2010)
Jump up^ For the last two, see Martha Nussbaum, From Disgust to Humanity: Sexual Orientation and Constitutional Law. Oxford University Press, 2010, 198-199.
Jump up^ Nussbaum, From Disgust to Humanity, 154-155.
Jump up^ Nussbaum, Martha C. (August 6, 2004). "Danger to Human Dignity: The Revival of Disgust and Shame in the Law". The Chronicle of Higher Education. Washington, DC. Retrieved 2007-11-24.
Jump up^ San Francisco Book Review Archived July 16, 2011, at the Wayback Machine.
Jump up^ "Martha Nussbaum's From Disgust to Humanity". Slate Magazine.
Jump up^ "Let's Be Rational About Sex". The American Prospect.
Jump up^ "San Francisco Chronicle Book Review". Archived from the original on March 8, 2012. Retrieved October 31, 2017.
Jump up^ Solomon, Deborah (December 10, 2009). "Gross National Politics". Retrieved October 31, 2017 – via www.nytimes.com.
Jump up^ "Back Talk: Martha C. Nussbaum". The Nation.
Jump up^ "The Politics of Humanity". The American Spectator. Archived from the original on December 4, 2010.
Jump up^ "Martha Nussbaum". uchicago.edu.
Jump up^ "Martha Nussbaum: Liberal Education Crucial to Producing Democratic Societies". lawrence.edu.
Jump up^ "Martha Nussbaum".
Jump up^ "Page not found – Foreign Policy". Retrieved October 31, 2017.
Jump up^ "The Prospect/FP Global public intellectuals poll — results". Prospect. Archived from the original on 2008-01-22. Retrieved 2008-02-09.
Jump up^ anonymous. "Nussbaum Receives Prestigious Prize for Law and Philosophy". uchicago.edu.
Jump up^ "Arts & Sciences Advocacy Award - Council of Colleges of Arts and Sciences". www.ccas.net. Retrieved 2016-05-02.
Jump up^ "2015 Recipient - University Events - Case Western Reserve University". case.edu.
Jump up^ "Kyoto Prize, Inamori Foundation". Kyoto Prize, Inamori Foundation. Retrieved October 31, 2017.
Jump up^ "Martha Nussbaum Named Jefferson Lecturer", Inside Higher Ed, January 19, 2017.
External links[edit]
Wikiquote has quotations related to: Martha Nussbaum

Wikimedia Commons has media related to Martha Nussbaum.

University of Chicago biography
Nussbaum on Anger and Forgiveness (Audio) University of Chicago
Nussbaum's University of Chicago faculty website
Nussbaum bibliographies
Works by or about Martha Nussbaum in libraries (WorldCat catalog)
Martha Nussbaum on IMDb
Q&A with Martha Nussbaum from The Guardian
'Creating capabilities' Nussbaum interviewed by Laurie Taylor on BBC Radio 4, July 2011
Appearances on C-SPAN
In Depth interview with Nussbaum, June 6, 2010 on C-SPAN
Nussbaum on Islamic liberalism under fire in India in the Boston Review
Profile at the International Institute of Social Studies
Honored as one of 50 Most Influential Living Philosophers

2018/06/29

북, 백해무익한 <북인권재단>은 지체없이 해체해야 강조 > 새 소식 | 재미동포전국연합회



북, 백해무익한 <북인권재단>은 지체없이 해체해야 강조 > 새 소식 | 재미동포전국연합회

북, 백해무익한 <북인권재단>은 지체없이 해체해야 강조

편집국





<로동신문>은 28일 동족을 모해하고 해치기 위한 남녘 《북인권재단》이 박근혜 정권하에서 어떻게 태어났는지를 밝히며, 이 기구가 인간쓰레기들의 반북삐라살포를 지원하기 위한 하나의 도구로 이용된 사실과 남북관계와 조국통일위업에 끼친 크나큰 해독적 후과에 대하여 언급하였다. 그리고 민족의 화해단합과 평화번영에 역행하는 대결의 잔재들인 반북모략기구는 지체없이 해체되어야 한다고 강조하였다. 전문을 소개한다.


=================
 

지체없이 해체되여야 할 반공화국모략기구

얼마전 남조선통일부가 《북인권재단》사무실을 비용문제로 페쇄하겠다는 립장을 밝혔다. 문제는 이런 조치를 취하면서도 그 누구의 《인권개선》에 대한 립장에는 《변함이 없다.》느니, 《북인권재단출범이 가능》해지면 그에 《차질이 없도록 하겠다.》느니 하고 횡설수설한것이다.

알려진바와 같이 《북인권재단》이라는것은 극악한 대결광신자들인 박근혜역적패당이 조작해낸 《북인권법》과 함께 출현한 반공화국모략기구이다. 박근혜역도와 그 졸개들인 《새누리당》(당시)패거리들은 지난 2016년 내외의 한결같은 규탄과 반대에도 불구하고 《국회》에서 동족대결악법인 《북인권법》을 조작하였다. 내외여론들은 《북인권법》에 대해 《남북관계에 사망선고를 내리는 법안》, 《대결과 갈등만 초래하는 법안》으로 배격해왔다.

그러나 박근혜패당은 《통일을 위한 제도적토대》니, 《인권개선을 위한 발판》이니 하는 터무니없는 수작을 내뱉으며 끝끝내 이 악법을 조작해내고야말았다. 그리고 《북인권법》의 시행을 운운하며 《북인권재단》이라는것을 설립하고 이 모략기구를 통해 동족을 모해하고 해치기 위한 반공화국《인권》소동에 광분하여왔다.

《북인권》의 간판을 내건 박근혜패당의 반공화국모략책동은 사상 류례없이 악랄한것이였다.

동족에 대한 무조건적인 거부감과 적대의식에 사로잡힌 박근혜패당은 《북인권》문제라는것을 외세와 공조하여 우리 공화국을 해치기 위한 주되는 수단으로 삼으면서 대결소동에 피눈이 되여 날뛰였다. 반역패당이 《북인권법》시행에 필요한 그 무슨 《북인권기록보존소》와 《북인권재단》, 《북인권증진자문위원회》를 설립하고 운영예산을 배당한다, 《북인권》문제와 기구들을 총괄하는 《공동체기반조성국》을 새로 내온다 하며 소란을 피운것은 그 대표적실례이다. 박근혜패당은 있지도 않는 《북인권》문제를 여론화하면서 그것을 구실로 존엄높은 우리 공화국을 해치기 위해 국제무대에서 반공화국《인권》모략책동에 열을 올리였다. 지어 대결광신자들은 《북인권》문제의 《국제화》를 줴쳐대면서 가소롭게도 《북인권상》조작소동까지 벌려놓았다.

더우기 문제시하지 않을수 없는것은 역적무리들이 《북인권법》에 따라 조작해낸 《북인권재단》이라는것이 인간쓰레기들의 반공화국삐라살포를 지원하기 위한 하나의 도구로 리용된 사실이다.

리명박, 박근혜역도의 집권시기 북남관계가 극도의 파국상태에 빠진것은 남조선에서 줄곧 감행되여온 반공화국삐라살포망동과 떼여놓고 볼수 없다.
바로 그런것으로 하여 《북인권재단》은 민족의 화해와 단합, 북남관계개선을 바라는 남조선 각계의 한결같은 규탄과 배격을 받았다.

박근혜역적패당이 조작해낸 《북인권재단》이 북남관계와 조국통일위업에 끼친 해독적후과를 다 꼽자면 끝이 없다.

남조선의 각계층 인민들이 반공화국《인권》모략소동을 보수패당이 빚어낸 반통일적페로 규정하고 그것을 반대하여 줄기찬 투쟁을 벌리고있는것은 지극히 당연하다.

남조선보수패당의 대결잔재를 유지해보려는 그 어떤 시도도 현 북남관계개선흐름에 백해무익하다.


민족의 화해단합과 평화번영에 역행하는 대결의 잔재들은 지체없이 청산되여야 한다.