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Tracing the development of the capacity to love, which he equates with maturity and psychic health, he locates its origins in the contrast between love for the mother and love for the self. But in thus dividing the world of love into narcissism [self-absorption] and  object relationships, he find that while men s development becomes clearer, women s becomes increasingly opaque.  P  ff3۽qf̥___PPT10i.e0bd+D=' = @B +"4 $(  $- $ `I??6Slide Number Placeholder 5s `  h*     $  x@I0e0e ?Rectangle 2"ÜPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK! R5drs/shapexml.xmlTKo7 x ٪błW-I z,fw)i#.%_oȕ"c^9_[ɛR(Sڪ6L~[=]}2ikT&_~o'06~frB; |U Uu n3h vPm>oyp29#C .U6Zjɂܖ;B%ICšĴ-aq1Sr.VY:h%1v<&mxQGͱp|&QׂaݫG(ّCr7jnF#"38qRbffuL ,"1mZ s%r5au\+BmVE}``/u#`'ڇSa #%N9W'÷Iׯkdo]󅋲vi߄VpkSu[]W1wPԎpg žR50amuܒ* }yu m8Niݦ8 ֞}zS'qU[S LVuxV %U[EWxhR >. 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Relying on the imagery of men s lives n charting the course of human growth, Freud is unable to trace in women the development of relationships, morality, or a clear sense of self. This difficulty in fitting the logic of his theory to women s experience leads him in the end to set women apart, marking their relationships, like their sexual life, as a  dark continent for psychology.  [Freud,  On Narcissism: An Introduction (1914) XIV: 212] (pg. 24). 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Differentiates morality from laws and examines how laws can be corrected/changed in order to have a principled conception of justice. 4. Self is defined via autonomy & personal confidence. 5. Restraint from certain actions because of the needs of others (p 38). 6. Transposes a hierarchy of power into a hierarchy of values (pg.32). 7. Places the problem into an impersonal conflict of claims (pg. 32). 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I think there might be other ways besides stealing it, like if he could borrow the money or make a loan or something, but he really shouldn t steal the drug-but his wife shouldn t die either (pg. 28). c c c ff3۽qf̥___PPT10i.e0bd+D=' = @B +"4 @P(  P- P 'I??6Slide Number Placeholder 5s `  h*     P  x -I0e0e ?Rectangle 2"ßPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!^ p7drs/shapexml.xmlTKo8@HN@v aq1h[5EjIv )NӡbK))mUu&,.>J5*/Oݷc ?n3 ܨ{*ʺXNyej`xyy3h6rWfsT;QW~IaA؅*Z+1^/rd$S9ڣ7ycp( 1th9(<FALAKEZIdhx7]I~Qt&m2q@X*w䐜lPhVȌo`ܹ8Z!Sk&H4}imɪ\M|Xk@H³7Ԫ@ ndDAADU/ :ԐŲA,"w8Ԧ G[jIEcxhf6»&>N~UF5(;kWMjE >ZM_u#n|IxP-Z6]P.T{Q-BG)W`ۆ" Xq[QړZov3w{:]j+*ɲnj/!@7伊S{Lۅ">L/nK&/,sG^ێo'PK!drs/downrev.xmlDN0DHH\*P(Bn!PAp )nK#b;{,pj & NAw-4ޑ#EجOOVXjp5M w"C\,QaK)ckb\>XC'uCA.FZ]~08ҽ > ڎfӬ_ޚZT݁`J?YH_ԓVZ.A#SPm6PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!^ p7)drs/shapexml.xmlPK-!drs/downrev.xmlPK `  Z o#Images of Relationships: Chapter 2$ $c$ $ P  x`/I0e0e ?Rectangle 3"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!@drs/shapexml.xmlYmO6>i׉R(/ &U\ݏM53)-~ϱ4i"ɱϱ}y^}U%Jc ~i̙T /OGY'T&Jd?pUlͰXYsl4ZV~ҵTTah^FV*'d<>UP[^҇°"Kd:rDce %^JN(ʅ%zuQoɌx`Jl`1wk&oѯk)2K8wluUPtkhٞC]O'gi\Vm]nJt3:zzrg1P]α󜥐NAb4V&ZM!2!dCy#9+Up)Ts~-9>G5՝.}̄Jkgse Rv_X6m)}cYO%<'H?0F ^D2aZ QK2?-ƅ5Rխx/Zd%, "KjPWF8$8$ϓzNc[AǗ<ٓGY$p'=7(n ]5w%So e6QNf,:Ϧ\$s}"E#-k-0wlux!>r[sOݕR}HR],ah/v_})h -эf^٪ḷȐH bAE PǓsJBҗ5/.^/w6siHHDe=J^n*z?UH {~~[AzG / eqh_须El!@`ƀ6>F-hC htp#"VzA=T:8I&; :R HόG;OqڹV,=&hcD5|__ID5 *BjxW,Mjx 03PqBt@xn8>(?[ Zʏ |"PK!Qjdrs/downrev.xmlDN0DHuQTAVT$ݰo؎luz,bȎvVL#9m/aӮoV,I8Sbr'[ӱ=*08Un a&9o0{<2܌6? 8@ݾ9 []ln_yXGj/R^_G`R&kWޕb^%y뵪1D_ͦ?PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!@)drs/shapexml.xmlPK-!Qjdrs/downrev.xmlPK ` Z  When Amy is asked why she should not steal the drug, her response is:  If he stole the drug, he might save his wife, then, but if he did, he might have to go to jail, and then his wife might get sicker again, and he couldn t get more of the drug, and it might not be good. So, they should really just talk it out and find some other way to make the money (pg. 28). Asked whether or not Heinz loves his wife she maintained that he shouldn t steal or let her die. And even if it was a stranger dying, Heinz should still try to save her life, but not steal the drug (pg. 28). F Fc F ff3۽qf̥___PPT10i.e0bd+D=' = @B +"4 PT(  T- T -I??6Slide Number Placeholder 5s `  h*     T  x.I0e0e ?Rectangle 2"ÝPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!vH4drs/shapexml.xmlTKo6 x-N\o1"/i ayc1([kTIv ){ڢ=yx|l+k2yZ eJ[5f/OR@"mv܆MG#_nUK픁mFS^@Z=__ߎZj1UN4U&ǓwnEؕ*F+1A/Xrd$S9:wycq(1|h9{*<FQLAKC ZIdd|? 6<|+֣XM8>u@ kAGM#!9A57 Z"`ܥ[!Sk&H<}iێ]ɪ\M|X' &:oSQ K& ؉!hw0^t%eXEBphLA$ *bUzME6`xha.[[QA}1&!Nf546;?K^A 'ݼ_#xO\-u}ZQyjïύirouSLjBtR;1-NK50amu݊* }jxu m|+ҀɻMqN=.l0CzN~ūVS LMxQ-%U[E?_Ѵq|\0HTd;Btl.nz }7 PK!D@Hdrs/downrev.xmlDN0EH5Hl*PR[ETPY !C= X{d1Qw .r׽.@DFq)zuzRijb XJ[C܏r"3tRON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!Lrdrs/shapexml.xmlYO8?˯'KV qwBeMkbl'Ij;ݥZ|y<_;O;|nBKMbK)1XK&׵j&]*Fn<A0 c0f~PCjO$({]HZ 7oZ "3Y6:qXuJi4ټaz)zi]jxTsJ"i8n`"2bNk 7{xGw}uPK!3drs/downrev.xmlDN1E&CHIQQF 17ðq>f v(~ ]ܛss;v"5nG0246 h$v֐ yWS,=Nа1@m}[G'uC9u,sʤ{zm>ZV.LOwaMa|y(cWR@~8l%@N@KPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!Lr)drs/shapexml.xmlPK-!3drs/downrev.xmlPK ` Z 2 When asked again why Heinz shouldn t steal she simply restates her position,  Because it s not right . When asked to explain why, she states,  if he took it, he might not know how to give it to his wife, and so his wife might still die. She assumes that if the druggist were to see the deathly situation, he would surely want to help him save her. If they would just talk about it, surely they could come to an understanding (e.g., The druggist could give it to them and have the husband pay for the drug later). Lastly, she sees the problem being a failure of the druggist:  it is not right for someone to die when their life could be saved (pg. 29).   c  ff3۽qf̥___PPT10i.e0bd+D=' = @B +"E4 LD`X,(  X- X  ] ??6Slide Number Placeholder 5s `  h*     X  x)I0e0e ?Rectangle 2"ßPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!*e7drs/shapexml.xmlTn6}/ ZdN1"/i ay`$Q x>gù}:Z50BVYg>H[24n;OLnB&/7%vஶխS^@Z= ׃#0evyp,OMp$nDkHܖ[ K0=2|0T.6gb5c6"t24A+nǷ7۫Äoz$ [LhR$b.hֽJw?=92rXD`k%t^NyUF xpQmiEǩ >6ZM_M#oI;k5pOl7^wKGQ9)MH t&ed;;+sG9]j5dմʋ'Kےr^.Utr&?R3x~~|/'@M޶'DMPK!ondrs/downrev.xmlDQK0C/ Fu{]_v6&)IoAf6ȇY w lTo; XhΒ3ج//V+w%MUXؐsMdS:o0;< <b 6=hISU} sυq)ʏϪj.EUm_ԛ/EݞW%H^BKPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!*e7)drs/shapexml.xmlPK-!ondrs/downrev.xmlPK `  Z aTest Results for Amy: c$   X  x] 0e0e ?Rectangle 3"ÉPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!drs/shapexml.xmlXMo6 x-vI(@F`Y1$VM*I9v~!%[X̛}qW)֕F'Ð33zO/gל9/t.2{ǻ_f8ݴNz:l-+>ZjVcjWJ'Uj0'JA.녥Q]XV ' δpb$V.17Ƶ`Ŀ[ ”sifk&5ok)rG˸wvX5z{_n.o&Wq{. 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Wܽ펄^4%l`Pր^'iV^s}"E4#-k-p7 m4>N$}Xhlyx g**W2\+L^#:L&!}\ ̦Wl# Zբ‡H4.Wg):m)?,=+28$VEFva^"C- mэf^XR6AdsjqtFEPmjs'+tMfw>= Ҿ ~,*iٽ|ajno:"?8ńbpW<'Fyz10( 8}/WgTR2N98|FL1bSx GPtȢk qCAGwa GX2jFX2#,a#e|ՁC=MPn}[b:^ >>`: Όpf3Z v3#gz8?Y<:qH'zN< :!)L/zG3~PK!;^drs/downrev.xmlDN0DHHQT !ԭPQ[8UIzᶍ!#mSG3z7_ggr^Y#a#XL+`_s`>[Cac!ŔtB"t! HځLi 1K=O$NZA{.Mֳ>֟W!&w3@c]W/M H,}v^N} ' Eh |PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!z")drs/shapexml.xmlPK-!;^drs/downrev.xmlPK ` Z H In sum, following the Kohlberg test: Jake sees a conflict between life and property that be resolved by logical deduction and categorical thinking. Amy see a conflict between life and a lack of communication: the problem that can resolved by honesty and open communication; she appeals to contextual relationships. 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Rather than being displayed as a hierarchy of maturity through the application of logic, females are fundamentally different than males (pg. 31): We need to ask the question: What does Amy see that Jake doesn t? An ethics of care according to Carol Gilligan. In other words, like Amy, women have a different perspective; they are able to achieve the highest level of moral development.    cc(ca%a0ac  ff3۽qf̥___PPT10i.e0bd+D=' = @B +"/4 6.h(  h- h  ] ??6Slide Number Placeholder 5s `  h*    %  h  x] 0e0e ?Rectangle 2"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!,r+\mdrs/shapexml.xmlTMo8 x]7Eb \I"UG~>h}g8CΛ7d{alՔ> 9e6SetuǙuJZ)? ?޿oS2\V6m|\؊ [MC Z#P5r 7jgxJviT<_o3E ®D)X_B`) 82BL="x0FJwbU건[N-PI8d2&ޒ!iJi~R]U ! yx7BtJѱ$x{h|{ "eD֦˓uj慳!mwd@d4 m\ZKꚹf :3Eeb.{9OHtJY`d:J>_? 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The world is comprised of a web of relationships sustained by communication (pg. 38). -Actors in dilemmas are  members of a network of relationships on whose communication they all depend (30). 2. Self is defined through interpersonal connection. | P[ccqcc7cc  ff3۽qf̥___PPT10i.e0bd+D=' = @B +"4 l(  l- l `] ??6Slide Number Placeholder 5s `  h*    $  l  x] 0e0e ?Rectangle 2"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!n *mdrs/shapexml.xmlTn8}/@ub!rn#0,I"$K}]~g8CΙ3OF0*壏C΄*tYMʿ9TIR+mb[&mʷε``h~ԭPU4䠚͠5 !P#vP O}.ҰL5@l`c>.vCLi bģ1TZ T2wjN ǔOn߀ 4(f}|=45±@ 62ƅsag p7KaϹHwگi/TTv~~mjOOD9?W$q QFõZ^zScL4dlMAPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!n *m)drs/shapexml.xmlPK-!"KFdrs/downrev.xmlPK  Z u)Descriptive Elements of An Ethic of Care:* *c  *>  l  x] 0e0e ?Rectangle 3"0 * PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!WJr}5drs/shapexml.xml[[o6~@uHQ$@F`)XkH'~!e[ th(^s/?9JZ%C3R>ﮏN9NLZɄ?J?Y=5`euW^Ϧ+Y AR/צUs߫R9PUWBsL6znlYOф3%*,{+S0q_JZ0DN׶eFf2# 3>ҿr5 cJR3yw*J+kp#ۄd|2qd^f1QT90#~VSu,EdrjѤ(œWɂ:e[R ?qZ**}]e!X]5_ RAasw&n @~_6ζںtL@/|1;qA(xwH o-+<"x?C6$M < 1ZTAG@"WXGj#^mWPK!cmdrs/downrev.xmlDN1E&CLI+FBaذ{L괝ƅ.o͹9yo[vwn+ jy3:w$Lˋ)ʟ\IujXXRWpkMwrb14\Ky}/%xTE1ۿwc !el |PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!WJr}5)drs/shapexml.xmlPK-!cmdrs/downrev.xmlPK0  Z :L 3. Amy speaks of morality and responsibility as a way of restoring community. 4. Focuses on the need for a response. 5. Wherever it is broken, thus the problem of  loneliness constitutes a major moral problem. 6. One is responsible to care for others, to alleviate their loneliness. 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It is at least an ethical perspective that seeks to preserve and nurture the concrete relations in a web of relationships, attending and positively responding to the needs of others.2 P(ca   ff3۽qf̥___PPT10i.e0bd+D=' = @B +"@4 G?t'(  t- t `- ??6Slide Number Placeholder 5s `  h*     t  x] 0e0e ?Rectangle 2"ÑPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!7ϲ(drs/shapexml.xmlTo6 ~AKkP6 (=h[N|%MӴ}\ۇaA&ER$?|+:k yT ejtfS/'LCU'ů\yp&]!1d)|NZ{`f Dp|SgO}֞nk \ C=ޫAlS9 !wa K0Gd&a]nM]{o;Ij*">9DDBΦ0k$<-h^2?T4럥x?y2l6Ccbf/`kIZb~iuLW YG/Ef[qd8J*W@>>zˠ"B*s"z[Qe9)0Ɩb<~#0jq{rݳ3x%[&:qw8Nm4:wn Vw _&x*im!7Zm׀ !*_nGQS uxt mz+rE)Mut^J{|;ʌ8N}ZK50v#(ʂ:a@K+>N |*x h nAPK!t1?drs/downrev.xmlDQK0C/S.E)ʰ/]$%oAz(;i\uDdt;H"WgK̵? .06d1N}O.u{,r:1m'l.-.=P]O6ٽpUUX܃`^n_ԳVp3oN_%F %d rPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!7ϲ()drs/shapexml.xmlPK-!t1?drs/downrev.xmlPK `  Z bOther Observations: Violence:    t  x@- 0e0e ?Rectangle 3"ÚPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!4|2h#drs/shapexml.xmlZo"7kHHP "r⵷,V=T% b{=]nls6Һ!|js&ubL/5g eWя?W0lnP bjd%s>BjcjJ'rW\d@Jof(yL-!iL RI*E@I֮F"Lj 4|'g U:i+pw֚emwjJ+_ H97+!uoz7We/"^W2~{[1 ?߫z7^VRXəUCNO0]C|lT ,3NL^?ѳ"!Dҥ?o [0bG3[B8OV= h"W;M6T'v`>; .Y*b>{\@fq}o ]2[(6R'`$+iFu0½\"kTc-1$*+SDV*Jg^j.+zTZ JR!rNB.Q#\d COb3?ܢТ$xe,z r/P.l<1\K0@2h5fF[PUXXTT& Sr$6,~tHNCT̍RZ$6V'b SzigUiDiFYO>E@1n r^{6 re% _C@x\_((@H qmt>FKjZjvgjnq)_d֦P8:w%iB+TXԒ%{6INi>B@d0V_N} ' %d |PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!4|2h#)drs/shapexml.xmlPK-!dndrs/downrev.xmlPK ` Z qIn a series of studies on how danger is perceived between the sexes (pg. 42), men see danger: 1. Often in close personal affiliation than in achievement and constructing danger from intimacy: entrapment/betrayal; smothering relationship; humiliated by rejection/deceit. *^ P P  ff3۽qf̥___PPT10i.e ,+D=' = @B +"K4 RJx2(  x- x - ??6Slide Number Placeholder 5s `  h*     x  x@] 0e0e ?Rectangle 2"ÌPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!g{!drs/shapexml.xmlTo0~GFRZ-E[R5U8mc|ggeBw}N9XɓR(Sڪ1L~::2ikT&_w3 ?2 Fܨ[)Ym]K[:2z4>>0j1r.Vzr2t"noT Z zɄҖ[?CL>C! FQ~G1X BX MJ"}&'dt<}?&m;Yc6ai9 @sAEA;GH!8 dRLޟ f N,xؗ(,Mޕt·7r`}:h}?}=J +T%i"И IkLUĪR-À=tomMFy bpWoW) apw bG\cb'~ҋ:AoB}y45GT Tj h,@v۷Mk4 TdIeXD@} tON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!(drs/shapexml.xmlXO8?+'(eH{wBeMkblp}CTc3zu_b+^$/P:5YoD8/u&K"yV.zoE񾞏F.ݨJ/VJz㨶)MOF,trUzvniE-ӳDhYJcQ2 "ǍI.:#3OB?-Bæ2{F< 9|U CHFꈁ9jCx~E.Hך9 W޵GJgKi%&0xàgӬ|?^Ы} o@㵧 8} xL v>Gn }{(Ui*9A@hu ':tu88EгZkW$b4^iן"հ.q !X;jPȤZˠ  ں *m;5(Q_KoA.h6sII&(`d7/PK!,|drs/downrev.xmlDMO0DHkQF|$[!PmoxncqhFotDηOĕ- ;ˤB9ڞ&"B稠 ϥUCı[g0j#tr$`^7G`N8{bUCy8~)u{3@X_ ){\ 􁜂m)PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!()drs/shapexml.xmlPK-!,|drs/downrev.xmlPK` Z 6Consider this fictional story:  Nick saw his life pass before his eyes. He could feel the cold penetrating even deeper into his body. How long had it been since he had fallen through the ice-thirty-seconds, a minute? It wouldn t take long for him to succumb to the chilling grip of the mid-February Charles River. What a fool he had been to accept the challenge of his roommate Sam to cross the frozen river. He knew all along that Sam hated him. Hated him for being rich and especially hated him for being engaged to Mary, Sam s childhood sweetheart. But Nick never realized until now that Mary also hated him and really loved Sam. Yet there they were, the two of them, calmly sitting on a beach in the riverbend, watching Nick drown. They d probably soon by married, and they d probably finance it with the life insurance policy for which Mary was the beneficiary (pg. 40).w Pw w ff3۽qf̥___PPT10i.e ,+D=' = @B +"4  |(  |- | - ??6Slide Number Placeholder 5s `  h*     |  x- 0e0e ?Rectangle 2"ÎPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!F#drs/shapexml.xmlTo6 ~AK.נΡ m@Pu{h[N|%MӴ>Jn0 ")\}9Z5p.2m:-ׇ۳RH!m* 矮"8cb2 N>X d=E~;q^e"E8dz~iSgOC6k t>G4zW5j%r2eBk[ `OM5w| TD|r2vQ+菅M/gˏa ߓ H:e7yZ^Ѣd`.h?K iNalpcbfS0z-1C:ACƫ"3ŵ)]ͪ!>$@H-wTR:Dnb3O(7򣯤GP: >Cg4z"Io1U FT#w5:UZ3a] f9MŁR4nT^E ߥmQZ + j(O-81wXI%RM qz SD|wePq!9Zb=-2 iCcDIWC=qex9YX[wlmҊ;6|{i;7/nǴ-նkM/wͣ :Jt<:'6`Qa ~[\&ҞN6c~SߥR L~鿝D Eu;ǥ H'S>v/dpPK!vydrs/downrev.xmlDN0EH5Hlu(EnPIٰiҔb;wt|9N b띂I\uۇki#\1~J*nDRڐ8=|)Ffٕغ`[Cge'_dܼTR'cqio[Vp9͒nux.12l)PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!F#)drs/shapexml.xmlPK-!vyzdrs/downrev.xmlPK `  Z WOther Observations:   |  x ] 0e0e ?Rectangle 3") # PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!,drs/shapexml.xmlZKo6 x-~ĈHl[8=DŪ%R%)ɯoHIVC>$g7Ǥ/?ʂmV3>4LDz_9NTZjj+beՌMֲ,ӦC8R9QY ٠WXJmP/. ?O&#Δ(Lc!14xDN6aFfR# +>ҿB{5v觵i; *JTk+p3?_\M ]@{YYLw)K1Yư5L ~'vSs,btr2$Kq::o1 /`ચ !j F q gOF@ZY񧂆=s9?89CV}[]xs `wÈe%\-IX&LŨ "N/עAl֑~@-3'UmF+֋6<0F^ ZDRߌxD2{KP 4RՍx-gZkOPV S JIPvA'l,Ƕ˞[B}"ItXbqCvI5U}[ >;e%A``]jKi/!|>3 ƿAHʎJH;Q#QX7Sh~a!6u< q.sa1bUoW؂R7Fq~B`cJQ.{h-m!_,Jɋ"f.&ЮۅL d!C'Dk'r>UQ{mG$lSLvxBNPpWW(q#1jzv<51 [ Mq"{H,&]1> ɷ"?*0|/UF +޺1)3>gᘧ39G}cq*}d,@ݸ(M`ܴ#[tK@!Oy |.$Vge4z^{E_/Ƈb6> ć̧=ï}1@/ :M'Q5z{? VOXt so0+; )uF[ P6K~%)Z恞k 4LQut;IiM%jDe#\WѵwPK!yL/drs/downrev.xmlDQK0C\ܬˆ( "t݋ow]md[7z;4FRF*n|@#aZb.ٔtچE9 hCs}ݒF?=bt ;%רL|hQ ثl?eI}1 oCu|br3<> 4#c_^Y6/)YDhM~PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!,)drs/shapexml.xmlPK-!yL/drs/downrev.xmlPK`  Z n Women see danger: 1. Danger of isolation, 2. A fear in standing out or being set apart by success, left alone (pg. 42), 3. A relational failure (pg 43). Thus, women see violence as a  fracture of human connection with the activities of care being those activities that make the social world safe, avoids isolation, and prevents aggression. Conclusion by Gilligan:  Men and women may experience attachment and separation in different ways and that each sex perceives a danger which the other does not see men in connection, women in separation (pg. 42). 8 P8 8 ff3۽qf̥___PPT10i.e ,+D=' = @B +"4 k(  -  - ??6Slide Number Placeholder 5s `  h*       x- 0e0e ?Rectangle 2"ÍPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!> $drs/shapexml.xmlTo6 ~AKmP6 (=h[N|%MӴ>Jn0A&ER$?|+:k yT ejtfS/'RH!m* _<8c殐|2 V>X d=E~3q^e"E8dzziSgO}֞nk p{jJLd&8Vޅ1?48xrv7u}*j_$AۊeV 9^.?O/?Y/|O6 M8.W|"LBnnAPK!=Ddrs/downrev.xmlDN0EH5HluKU[ET*X !&M X{Vb{ u OK18xG a>=YaU4թ q@&26,ƅq`1:nyewbH*h;.MeVWJ=Dsno|gfv{ 0& ؏mPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!> $)drs/shapexml.xmlPK-!=D{drs/downrev.xmlPK `  Z YOther Observations:   6   x- 0e0e ?Rectangle 3"âPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!08 drs/shapexml.xmlV[O8~_iS(Ҋ2$vWB9CM¯>f*w뾩N[i'_9*E^%g UZ+׿r.l`]sb2F6~ѭTЕ45H+5dz||>iD5\ݺ]ʰXɜ3%\$sZKv'Lx` 0 ~)A*'Smp1Fm(,qbUbi7̽2;G%Mt~\Y,i~6+e Tw=?>;BˡNȁN#b"Yڅ"'Й/2F͡C|pfm*y~2!4 gf5w=*%w΁,u mN@ʥ5= 2"a͊({=u!,5׭֥mj)VU@X]W nK}ew5!9i֛eugDz`L"/7Ez]s@[9`{G(G_t/r#px`A$AH.<`Q.ʽIڤKz>T# dTa#"KIhAlL$l1PP҅cDx%hwomPK!th!drs/downrev.xmlDMO0DHk EІc\mm#mS~=8fFol'q`<@NnTv"DdcRpsN\q rTR%az휷SO n;9ɲ{ipzh*ؚIEz?r|Qjxzi㢼y/]+s]`$dLA.PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!08 )drs/shapexml.xmlPK-!th!drs/downrev.xmlPK ` Z p  When the interconnections of the web are dissolved by the hierarchical ordering of relationships, when nets are portrayed as dangerous entrapments impeding flight rather than protecting against the fall, women come to question whether what they have seen exists and whether what they know from their experience is true. These questions are raised not as abstract philosophical speculations about the nature of reality and truth but as personal doubts that invade women s sense of themselves, compromising their ability to act on their own perceptions and thus their willingness to take responsibility for what they do. This issue becomes central in women s development during the adolescent years, when thought becomes reflective and the problem of interpretation thus enters the stream of development itself (pg. 49).9 P9 9 ff3۽qf̥___PPT10i.e ,+D=' = @B +"4  (  -  - ??6Slide Number Placeholder 5s `  h*    u    x- 0e0e ?Rectangle 2"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!dLh" drs/shapexml.xmlUQo6~@uHxN@F`X.XPeHl'ߑka]W`ONw}þUl+oջKΤ.MU?..n9AJ(e_&?to2~l3_e+;c6[ ^ j0|?hEWmn玤y;w2hș-.d$VJ!~@3Sn|'TNPYLJBL3]#|pRT># &xU#UŮYx24AI FwowQt&M2 kAG0( ]FhufŝZSکQKܚ28Β2 q4as[+UcYF"l2:7 DAAD[%P+, aDEVU%({;$)fm"!*na^tob%x;t cESVޖ2N]O<e_uZtSlG eg,D-@cO)mZIK}1"z# 2k6Cm(qÿ轈i9UU[5m0UR{(OSTbnj*qE(NjGǵbϼd]c:b ]vP[ +}jht mxݪ8uS%ˑwqբ&/T >o R$CJ3Х 7Ix`0ax?{&,Vz,wlaZ1ZkἌ;k '9BK!S=҂v|g PK!ndrs/downrev.xmlDj0DnJ#'}(AZRBtݍucX$qv9pX c=Z#`:ɀlM#sr="5$LVsiO Krbt9V1L#c)ugYv5&=(t>VZ}EFkvo*GU q9`?vfW^ a}V"y/&SPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!dLh" )drs/shapexml.xmlPK-!ndrs/downrev.xmlPK `  Z pOther Observations: The struggle to be understood; the struggle for uniqueness in a context of relationships.*q ([c q    x`- 0e0e ?Rectangle 3"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK! 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K)drs/shapexml.xmlPK-!r/ndrs/downrev.xmlPKt ` Z T  In view of this hierarchical relationship of ethics of justice, both psychologists and women themselves find it difficulty to account for their identity and moral belief; they are in crisis:  A crisis that centers on her struggle to disentangle her voice from the voices of others and to find a language that represents her experience of relationships and her sense of herself (pg. 51).   ff3۽qf̥___PPT10i.e ,+D=' = @B +"4 0(  -  - ??6Slide Number Placeholder 5s `  h*       x`- 0e0e ?Rectangle 2"ÝPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!? w6drs/shapexml.xmlTKo8@HN@v aq1h[5EjIv )NӡbK))mUu&,.>J5*/Oݷc ?n3 ܨ{*ʺXNyej`xyy3h6rWfsT;QW? C .T$ZzɄ̖['C%CC)WiDSFQ3b\ R\ڍ/- uJ"C&Gû7LXc5h=  ºW)P#gjF#"3q\bfjuL ,"1mZ 3%r5ayJL!u6Pf>0纑M@C^_aWD'PCn"P IklUĪR%k=ytʚ -0;S"@X3oyĎS4gݣHVziM["E'qbq8J"u@cgmԍV'PQq&7K v4w[y*_ Z. 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"۰itw [i+[ՖwtW5"<"B@&0sG2CD)6 OԏYw,w?滿 ]5PK!_iydrs/downrev.xmlDAO1F&fL&+ *exnen.9N}yE;QLm2]~|5$BۛҞMImhX_6-i#ۓI`ƐNpyMFeB=ZA ث|?eS{z.._\>,# O)S8L>.{d>RmPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!A)drs/shapexml.xmlPK-!_iysdrs/downrev.xmlPKy ` Z  She goes on to say in the last paragraph:  The reinterpretation of women s experience in terms of their own imagery of relationships thus clarifies the experience and also provides a nonhierarchical vision of human connection. Since relationships, when case in the imagery of hierarchy, appear inherently unstable and morally problematic, their transposition into the image of web changes an order of inequality into a structure of interconnection.    ff3۽qf̥___PPT10i.e0bd+D=' = @B +"c4 jb`J(  -  @ ??6Slide Number Placeholder 5s `  h*       x`- 0e0e ?Rectangle 2"ÛPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!…5drs/shapexml.xmlTKo7 x ٪bGऀ`Z=\i#.%_oȕ"c^9_[37Pem6SmtI ȔQS<{};񭀱v*![Ր`[e k(uAW&P@F׷j#gpeYtLu\11 JHbALy,l}2_)P<_JAL;"zpJϟwJQּ:g6Ki&? ֞}z[S'qU&Q^R`{wzM); OW "8zG Na>?[a54܋,qBy!q'r|y YnGYō8D*o.h; ϋyݵR!%g[.0#SP76SPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!…5)drs/shapexml.xmlPK-!ΨeBdrs/downrev.xmlPK `  Z o#Images of Relationships: Chapter 2$ $c$ $   x- 0e0e ?Rectangle 3"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!T wdrs/shapexml.xmlX[k#7~/?o&Β-`,3xj44_2t e-$sttOF6z? 90e& Μh9/O׿rՎ]˰Yq;K`l`ZmkNj/<j`4 Qk~ Sz=og~=.hty̙ }xR}䃄[b38SZ`n i8MXkR8w̾jJK_Zx0 ?]\.OӾm.,ƛ6?b8%|g!LxV@uy|r2@N/"bFڱ"Ma(?_tGq} +9Sjd88Ǚ~]bWΨP. 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The experiences of inequality and interconnection, inherent in the relation of parent and child, then give rise to the ethics of justice and care, the ideals of human relationship,-the vision that self and other will be treated as of equal worth, that despite difference in power, things will be fair; the vision that everyone will be responded to and included, that no one will be left alone or hurt. 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Is it philosophically sound? If it is sound as an alternative approach in ethical theory, a  feminine approach (in contrast to utilitarian or deontological ethics) one might answer with a resounding  no. If it is sound in bringing to the forefront how masculine structures dominated Western thought and culture (from authority structures to linguistics), oppressing, discriminating, and nullifying feminine development/identity in a modernistic worldview, then same people might argue  yes. 0 P Pc  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4 (  -  `- ??6Slide Number Placeholder 5s `  h*       x- 0e0e ?Rectangle 2"ßPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!u؍5drs/shapexml.xmlT[o0~G?X~E[6V-E[R5UM$qP6v|='}+VXh񳷧 UQYޝyRID&_]3 ʍMޛ`ʵhɽF(jm[`j`pBybR67s~;2~~n8LQ Q"l^2!1$SYڡy0?ZrzF4qcޭU.|FAL)WTC.fARpdhx5^Iu(:Vz\Ӹ?H{->r܏,:j=յS-#4Jxx-gz/ukTnʠ1+Y |MFDΜF6Hs'((%:AZX6E$FUH\a"VT=oԭDxkM4*ȅna_T/IJS%$e[tぼC#x*Ri 4qC8=@vӵM7 TTqN8D@bEB:]B;e PON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!h.|j drs/shapexml.xmlY[O8~_iS(-0$vWPEM\mbgm~|v vͦ}n>7۲`ilU>s&U\' g B+Gi_9&b VvR%|\5 lt%֖ڔ4H+b0?"Wf^ қ̰cT,k%퐸 ʑ:a$&O)(M1 l]yʃ`Kio Oȑ= Fq~J(1Ã?~mf^-U!CzJ_E8f.&=ܺn ,\Z&Dk'|=EQ[!lOhYN9H1Bg5֡3Tm{jR>}w|Ҳnu)T^HT{R  B!#u"m~uׅ.0%k0jK/7}!}{ۇ|2ƿod|Lɮ~ߧQ:y>k[n]v!,!a@lldEQ~/L]ׅIl&mk'}iz'4]9s[J 2~w A57-E NAS-b4sD,zuibѷ'Nߞu] 71WPK!#3%drs/downrev.xmlDn0Dkz+P+h{ mۑmBG3z7_e=90$TV*S ؕ`>ZCna=1j 귡fb|s_5OlG&vG4]ͥk떧I2 vPu^JwSD=Czh>m^YfS@ ~6_PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!h.|j )drs/shapexml.xmlPK-!#3%drs/downrev.xmlPK ` Z Z 4 reasons that may be used to argue that Gilligan s view is not  philosophically sound : 1. Do boys inherently use formal logical thought, relying on the conventions of logic with no regard for interpersonal relationships? 2. If the world is constituted primarily by a network of relationships, then we would take  justice into account that would involve rules, maxims, or principles. 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If ethics of care is interpreted as an  ethical approach rather than merely a [complementary] perspective, advocating the displacement of normative ethics such as utilitarianism (for its emphasis on calculations, horrific injustices, future consequences, etc) or deontological ethics (for its focus on rules, rationality, or absolutes to the neglect of a person s welfare, etc), one might argue that this model is not philosophically sound for the following 5 reasons: 2 Pca  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"q4 xpX(  -  - ??6Slide Number Placeholder 5s `  h*       x`- 0e0e ?Rectangle 2"àPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!m;d6drs/shapexml.xmlTKo6 x-v\oFEb m#0,/z\$֚"UTݢ=ytl+kkP e [f3׏7R@$mgٯܵ ?irB; |U UʺXNyej`4^ g1UyvG kAGE#!9A51Z"3x=%t ^Nxi),Lմ·or`cxٖZh=׍lh$((?%:ArX6U$ڔH`"V֔g/=wH"5>[ӋaS]v@f9+"=q4ToW5ؿI^wsle/'e'(Oݦ X$=@v5uc TT<\|pWK vSiwXCcHISCxJ `dkZH^BDs$)zu}L-ibĆ %Pk2'c)MgB̹֦==k#>&TzI^n?Rۛ1iK1ԛ0cq*1D_MWPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!m;d6)drs/shapexml.xmlPK-!zMdrs/downrev.xmlPK `  Z v*Is this Distinction Philosophically Sound?+ +c$ +   x`- 0e0e ?Rectangle 3"m g PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!(drs/shapexml.xmlZn6}/ Zd8FE m#0,1%*V-*I9v~ϐ96Sp8m&QrLPE|_.f,O`'L_.K3'|p%2n>\HJgܢzFH-&ޠ?e<X"i*fI4 gIaڹ!S*I+9*\Ra"͟=9Tk,sfZfsVJJ+fw9\h@-Yqkm꒏U3L}rqÎ;=8A$e!/^H/[- Dim+fa!_9m.KPx8hUTtgEvRg3.Cp6`xkQU,v*yH\uΨAͽZx.L%{i]ի.*qBd\Op?0jst-!pU<}BܧDv>7z+iݐ%7d4ij,1q5+dISӥGj e4㚣,_7t8 <-o1 $&!dHp=ARlThi"pU o]d6!ISIR%i[J_ ŷDɡ +b=eZ9J3&Ȩ@@P6uqjӲ6#6((_W4{||QV*V%G\9+6E6o8MVaJ.St87`/,$\U|OG\.'ĄZYhPS_KAC͆\15S5s6ܫ=I#Ug.666pZ:zHW_ ݼ՗r¯q6h`'z: ɪgt›/`*s^*P2A1v c;R}lG,J%|Ýå>)Z}͐#u ʎtKWo 45Tw}AT >=CWPK!.drs/downrev.xmlDMO1E&晸)hcbX{L괝 ]ܛssvH!$܎0rWƵ6f ,&t ;H™",s,?Բ qD :<6,ƑnŔch xpB h\~ӣk}vwU? ;[P>%x]W%n"c`.UaL$dlM/~PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!()drs/shapexml.xmlPK-!.Tdrs/downrev.xmlPK\0& Z * A. Care ethics lacks clarity in resolving moral conflicts. B. Vast differences on what constitutes  care  nurture or even  relations. Different people, cultures, and sub-groups have vast opinions on what constitutes  care. (Some people eat their neighbors for food whereas others love their neighbors J). Aristotle s Republic; Spartan Rule, to Marxism, postmillennialism, etc. C. Is  care a feminine morality, a master-value and all other things are valuable only to the extent that they can contribute to it? 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It fails to gives us significant help in the practicalities on how we should behave; it is too nebulous (unlike utilitarianism with its calculations or deontological ethics with it s universal and necessary a priori rules). E. There is no distinctly feminine morality (cf. Mary Wollstonecraft in Vindication of the Rights of Woman). - If there is a feminine morality does that mean that utilitarianism and deontological ethics is a masculine morality because it is not as  caring ? j PccTc'cc  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4 (  -  `- ??6Slide Number Placeholder 5s `  h*       x- 0e0e ?Rectangle 2"àPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!M7drs/shapexml.xmlTKo8/u:q6".`bHlɒ#8ڢՁ!J5Ze9gBj:Wg8sTER+g?ne&&d0pF>h#jm[`z`pBypjR.7 q2~y9ùnDk)ؐzBc˭냡 G`Jm|ĝzTp k X̆g(}p<_]Ǘbdý74) _BڑEp_lJ#3/ڙR%f65/ x)Ƴ<`PNTLPK!\kdrs/downrev.xmlDAK@aK v[(U`R/ަi6 c{zH!v)g 5^wU;Rp OV$*0C!el Ys?KJ඗,; `Oˌvٿ8+Rj*W &YbwCt)(H~6PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!M7)drs/shapexml.xmlPK-!\kdrs/downrev.xmlPK `  Z v*Is this distinction philosophically sound?+ +c$ +I   x- 0e0e ?Rectangle 3"_ Y PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!K,drs/shapexml.xmlZ[O8~_iRʥeHTe4M\mdm~| VZ` TJ}9-_syl-R5⻟IanFg 8UrO~8a2lėfNK)ͤB"ՉN v:?Tj=&JzY~o0LNe&nbxC̈0jq>wb|RP38K^X%^%wao_Ęޫf #OŐf\+PR}٭ؕ;ZrnM[WP͞yGy;`E 4ɄY!%^m 1*bttb=6ڤuU/$6vfW`&~#%wwԦNRBCB"wŜrq%B$vH1Vgz夼H=uC5MX$WŽIĞɂI`Z`ڣ..gdL.+RLQS.crJ<+`u 2Ԫ`Ńb]~~};WZ@d`^Kn{4^"soFbNKEoAe<+ qvޠRkWXVF3Wl%5 <"GGW%A&:Ml{K!>cEw^Dq]·4BjGҵѤ%dBCJ=[lz*Bh6FUn;$#@7W;/5f^)v>`|6N=91_7|%ҰKy˦i"TCn 1A[vLi` =a b 5I dy͐P9G RbachƇ ppx@NCs ? Q?Am(BnD/UwWz [hd?Yב% \|ya0zz[3gU'*@i (ku ^NwT%D)(3-hG E=D.xsтO?^x qEy/ʮ"lq[OZm~O@b>x7!ƒ?yd8l?قe^aEȥ<O,ieoˀ5$%˔32XRԽނ(XUz`^8Ȁ>a ,&;PK!5cjfdrs/downrev.xmlDN0DHHQ"V*4pmlGӦ|=8fFouN伲F4FRF*nFbg jgSi!( 9uKdbNc5\:_Ի0Ylv9%K􁜀m)PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!K,)drs/shapexml.xmlPK-!5cjfFdrs/downrev.xmlPKN ` Z N4. Jean Grimshaw s criticisms: A. There is little agreement among women on what accounts as  female values. B. Dependent on the polarization of  masculine and  feminine which has itself been so closely related to the  subordination of women. C. There is no autonomous realm of female virtues ~ A Companion to Ethics,  The Idea of a Female Ethic edited by Peter Singer (Oxford: Blackwell, 1991), pg. 498.  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C~"L_yq:$xI_PK!nBdrs/downrev.xmlDN0DHH\"B*ʁ\-66iX8f2=ɇY W lTg[ XhΒجV+wulYؐsM dSwp`Lѷ\y<&`gӃƁ45_^ݶTzYQJˋic9g%!MP>}* l)PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!c6)drs/shapexml.xmlPK-!nBdrs/downrev.xmlPK `  Z v*Is this Distinction Philosophically Sound?+ +c$ +    x- 0e0e ?Rectangle 3"ùPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!1 nIPdrs/shapexml.xmlY]O8}_iS(hE+U9Cu픖_?iڢ]1yTjsq^|]-uc~3Si̿=sЙPF1_Kǿ^~AXQ5sQҹ,b*1[ }UV:بTiXJ/gR+[N-+1?99<pEme %dǼ࢈.\e2+aL?-L9žf䕵y.Eh]5T%]9 Z&&[s(?4r`r[bdփ3x5'hCu1+R̟S@ EMQjWװ6D&Fם yDΞݿ3G;g>t%ݙdwFQ!fBXu=gy#+MY ?ѳ*% RYV߅5!ܙ\T2r<{ r~`o$fJ`S ;cЏ"}pZK(t$ B',Hf/M>H1vH" iP NIt"ϓzJgKeAtk-KlW LGЀkfF!I1DIB/BjLR^ZO;!s"ѿH* $,K;T/H#1w臨aU 1lQEi)b1 S$F/\1؂-FYhq>jP{ i*ƪx.>xZcvQRuHOmT4 8û~%ܾy:yU{GdlVPNqHHWB: M۵Cm[O*&vNR:v'ٽ) 󦘊RH㟺7Sm$dTl#HM`9#;%ȖvDp޽nAW>b˃н4AWؕ\~Y{T ϒ=>oseqB;8ي5c[ BЇaG8fyYg_ݻwX>W]Z+ ?;.{U!m2>PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!1 nIP)drs/shapexml.xmlPK-!!drs/downrev.xmlPK0 `  Z W On the other hand, one could argue that this distinction is ultimately true but the way it has been handled is confusing and unclear. If the following is true, then the ethics of care has not been ignored in philosophy: F Pcc$c  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4 ~f(  -  A{ ??6Slide Number Placeholder 5s `  h*       x - 0e0e ?Rectangle 2"ÞPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!.F4drs/shapexml.xmlT[o0~G?X~E[)TKViTMUS#:I6Ա~=x}pɹraJ5Ze)gBj*_w'9O"pk3vX{3 \-YmK] N(OZ9ZjfnUo5U//)jv!J$ K&d*K;T"GRSO׈&nջʅψ; >媐jŬ07^  FWëa҆b&4.^ :,,#gjF#GfbKcکR%fL=xؗ5g*7eP raBbu&#mg`u#N@AC-Y,"r C* z$IUJK*Ofn"V&B/$L%vީ2rm)t4#[QgMKn*r-@ޡsU<48ah ڦߛ**θP'_r"u"!. !kt)6az0qͣـl‰պkT ~BRWF4ӲLj[8v}<[(k5`LtՎ P%YՄ90ضE/Ke\&gW!dTxjw\a;Յ{:]j5dٴ±{c ݒkN)t~"(LKw$c0 ƾ38ftRA:3 PK!ldrs/downrev.xmlDn0Ew*uA(ŠJ+:Ѕ?⨱nաչ:[֓5fo0Hl!7<֘J{5eYBr+EvdbwNc\:FnON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK! #Wdrs/shapexml.xmlYmo6>`!uq$@F`)%*,I9N~};JIM#L%We!6ܚ=wxҐ`b<<#@1EMʨZ5 [Dd"#NFDȺW)rZw7_@D YwL]قcLS2HɻYiJYT ɖ\%|so+Uiw:a^M[JX6 )M1ҏ";KXM"ʃ'}!EG\6!օȣܺ5{9&0Ry 4`A]k@HtvA'|̓ 6 ^ ڤnu\8b[l{$p+PNIcXYsi"[̲^v*6r vsg*A"=kװvlYߣQrPZ4Rxar4\9e˼1TTjsq֋x2Əz* Pgv`Jv' Vǒv\7RY1pWh琦yQD⊷EWa}2trxXl[g,jR$T<>4VLPpzBʀ6j3դ|Cs&Bڋ{,lL/,S=/9*f@{s .b! N+,v= TZ{K:>ZĎlWW91Ip<a;kl 41tQiؙN$)[э.0hh3FpD4$3!0j lcĆۜP)2z%c5MY6M [Z)N۳׃&30~v&S:))?o{e!m2>PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-! #W)drs/shapexml.xmlPK-!x4wdrs/downrev.xmlPK0 `P Z 0 Philosophically, (1) the ethics of justice is better interpreted as a theory of individualism and ethics of care as a theory of community. To be sure, both views have been taught in philosophy, though one could argue, analogous to the critique of modernism by critical continental thinkers, that (2) modernism at is apex (with all its authority structures and conceptions) ignored discriminated, oppressed, and even nullified female identity, development, and voice (e.g., Freud) in contemporary thought and culture. Lets take a closer look at these two issues. Consider the following quotes:D  P/ P( P`c ` ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4  (  -  @- ??6Slide Number Placeholder 5s `  h*       x`C{ 0e0e ?Rectangle 2"ÝPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK! d3drs/shapexml.xmlTMo6 x-v\o6b/i ayc1([kTIvNmASA9_[3R(Sز6ۙy$dJ֨|U^~C;eLBh/v!ଲmS^@= wj#0eYr,/u9n$nת@[Hz\BciL !![Gq~1sr,NQ:h% &h򱿘а-Yc6dMs|A@"炊aݛGGHّCp7l&1J2x?O5 #5d X"8)qMKai`(g:6ɵE0Nf;jUa{j"h')p/k%Ar˘6uڔh(b"W6go=wHxEKʚ/Z w%vՙǚ |[ ĕ;^!TwN4mNؼ.3Ҹ(/X(Oզ)X4k~x&a9ͤ Sc ͢$^9|#У=r5̷yųoB+v8Nmmsu[]3ƋPTpk ɾC^'|vAlWE;~B(kiݧ`Aan_\Fq޹햦Tr컸**ɦn/(ֶ!Bw伊]k SFwM u/fK,CM?!vPK!W<%drs/downrev.xmlDQK0p_K6dh]6P6ۍo)kĮp[Ӳ|h0`d+[KoVa,IPjL-/cĆ %Pi2&#c9MgB̹Ʀ5UHto)%x}/ )oX!?_VIU`%$dL/PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-! d3)drs/shapexml.xmlPK-!W<%drs/downrev.xmlPK `  Z cConsider the following: c     x- 0e0e ?Rectangle 3" PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!(q=drs/shapexml.xml[[O8~_irkE쮄PE#rf8Yہ¯عZv<W(>>8]g){$/}Τ8Qg 4Wr__/~2b—^DK %/B"י^ 7OzH@WiVL5ۧfI7>hsFH`%$*NA-!G}Y,b>{6Rܨ+rV^^&sahϪFմTN)idٓ@g}gWr+ ,7袕\]ٺKU:bt&W`&jU)kq5._~ü/DGIEk){ټQEba$ưTW"ր;x*@1[Y%~` ԋ8sr b |RrB>"ת(Ri*pYZ@]T¥MfS)\?hoIILo׮=_Rr($/ԳeiD ܞdㄜTyԹяfE@ o[Ö7~֧$嫴 '4V><jck6ҿe@ lT L`a*8Jr :J`1 Bx&h3DQ/` F8 '=>!0 <8w6/iC/.9 A@EEI*u6\: 8Aol^Q~ן͆9h%D.xIeϽAK؋:wI`+!n[ 2:qzxAm={ mM7aNmM! kC S9(U@jq%:/h =T%*J}fNJ^K\45_)ا[[W ssȠd);'/< : N|SV(n/1jb)Tn̓#O1 p{<;?p/HPK!q~drs/downrev.xmlDN1E&CLi%2Pрf6LuN2 ~ ]ܛss')mk e{"Z$B֫%fʝmN.,AlPBcq ȦxNp3nP`G/ U_pГb+|3CyڿJy{3ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!S3drs/shapexml.xmlTMo6 x-N\oq1([kTIvNݢ4#>ǛOFrf*o>\KLal^ ȔQS4v[Oک܆N_lUCmYe]C Z25z04T9)ڥcx/˩݌o0JbAKWq,l}0_)89rv7=l x T݊"P$?"x4?%t&l:{I/H\P"{i:rNaf4BCTFPI~ybfnuLSY'ER:i),L lZ'V1lK/|`b/QMDC^Q$nGD#PCnӆރ"PELUT՚ ha.[Y㥜gXD`Wl)t|wSiwCc(IS_(nO2t~*k^ql鬭0׊S~\k:7V%"T`'#BP _]P.ۖέDeͣsV0mûT_,8Lm8l;;8^}ZE8Y׍E6d@薜Wcm]i^)I/c a&'o ȴ5n' ѷPK!="drs/downrev.xmlDQK0C/ҊY"&`;Q|6wMIJroAz);,AsDdt{H"W'K,?ƚ[ .01d1@.u{,r:!m/l.-v.=PU[ߗm{񢬞^J󳩼4oEmf1?C+LAAKPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!S3)drs/shapexml.xmlPK-!="drs/downrev.xmlPK `  Z cConsider the following: c     xD{ 0e0e ?Rectangle 3"S M PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!f[%drs/shapexml.xmlZmo6>`!-;/6InScAKtY4r>GJdk Jdxw騜ߤ [KmLy]3,pp™BE"ɔ{i;G&gX(1R¼r[d:Z(M:A{IEX,jWfq43%Rl{-CqH睒/c+S ##L4ܑO Uz3\b7yuv"24};NJVQI|})Yt!8<1lu5Ng1,tҟQX0l}u1z>!ɍe!'A BP  %qZz\@'ZM3/72BC~N [-9KV07@vq@71&Fe8 [0Ksa'jDH؛'sFC,mRXwց $1vfh*^lX =>Bе3B0I8Hn g\܈t5RLԅ^9+/2eݒ04*XBY*& Y3y8 -[ =rC6.b&-V,AWbe$T$/2ժZģr_~z$_ JR4FBgټBtNbH`.#\*8`1 Tͽܽs-.xiT6s#VRÛ)J*{L)*I r 6r,[Ie"Cr&*'WϘ,#|ºv%ޤ8lBKJ=[FwlZDۓ)Ŕ54)jFk:5o;uq)Hr?RuXQ)RxDh!.g Ks3GзNi/U4ZI~]9{\v>׷a&yZOW)ڗ}yo_]c𓾼m MJîRyu6+lvz;zgUo݈n>1YW+KzC*v~:&qS`‘I#-th;D;JBnguhĢ u@ E NB=l_}n[ ^m^TY9+_6~Y`ӷǣlkSj27p PL 6hfz=AI觜 vh9lc?ihptb> C}PK!/drs/downrev.xmlDn0D֭]q}@A>VUBbwoBv9-;ALi2Mp&3iO&:,BP@Bqˆ4ĮNc\:T/] NO)DhM.PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!f[%)drs/shapexml.xmlPK-!/9drs/downrev.xmlPKB@f Z  Community: Hegel Patriotism does not simply mean the willingness to make exceptional sacrifices. Rather, it is the recognition  that the community is one s substantive groundwork and end (#268). Here again, in an Aristotelian vein, we see in very plain language that the community is presupposed by the individual for Hegel. The moral self cannot define itself in separation from others, but rather must understand itself as constituted by its connection with others in the community.  P vc=c c$ c    tA ?Ԕ? HegelPicture 5Hegel`p ff3۽qf̥___PPT10i.eP4j+D=' = @B +"94 @8 (  -  @{ ??6Slide Number Placeholder 5s `  h*       xD{ 0e0e ?Rectangle 2"ÝPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!:L3drs/shapexml.xmlT]o6}@Hxn@F`X.8\I"5KʮmX +ޏs??-ښ0B–L')| SFM/ķS ت*ʺTNye8j`4 gұT/M/\çoM=8g[E;b5ci"2A+t7}/&4,H#M8>evO_DX*v QAq'隹Ց2NeI_ئ0Y[0iZ"Rl-*hF5FYxAB EL* zCmJ4zIo0URUkʳמ{;$ytHoeMxr\-̋q}Lc̈́sT-E{J /;U\wsHleg ig, jlbsyh^`v5uc׉Td<\}˰ޯR)W0fQbQܞex9U}*k^ql鬭0׊S~Tk:7V%"T`'#BoP _]P.ۖέDPG)ʚG`F"5Xqgp*v7n+q.n pų:mȀ-9b*@o_)I/ qLdH)@#'DPK!-&drs/downrev.xmlDQK0C_%-EM܃D]s$}|J l)PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!:L3)drs/shapexml.xmlPK-!-&drs/downrev.xmlPK `  Z cConsider the following: c  1    xC{ 0e0e ?Rectangle 3"  PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!mT= !drs/shapexml.xmlYmO8~_Ol_(* ;BeOn\;g;;I_nu V.wP=c{f93ƦZyC3"~?]pfPȴc(-xOg cpu:6Z\ D\8t}0JFywǝ\c)SCf55,|0u)c[ALCީ9&:ZJab#L_ TaO}n"4};^ZVQIbc):~~ aFWuubLt0hrc!ɵc')  x-hȭ/&݀L@F9 gFRYO{Ds5lSUW: a1wCy!D͊IXw,LI͍-D!=XM#y}7ɬGxWcSҫ >01?z#d+X c~PsqqNgO5.̑b.[9])sa 4ijȘBQ*&YijE4[ ,{G p)}VrÊ%6筗_EWSjY ϼ=5"Uk<3i^ ae҃<SSye 1 @,4(Xp̥:4C9g9 [P^6(=-ΖMGY=%,}.`M։o]eRuHLS4˂a,i u.am.$ Mѥf<+ͭ'=R6N)&¸?$')|Zs?o 5>fw-'n)Ix _ru{)!{I91D$_~Ңn^&}aLj* # x&۷] o )!)v^/*{~Ҳnu.ayQi2> EVӮt(gGNM$a ig7q ۟0q*\} ߬mS_t[m۹=h.~KR|=o47g+[+.5,?l= ~ѾpY2謎*6Pq6ԺNHMO\x5:[|umZy⍦-PK!hdrs/downrev.xmlDN1E&CLI;`DG 1"*aظ{L3i;i 6.tyso͙-zӲ30SXhΒ,W3̕؂ΛX!G M]y2F#c%MBlڿ$O31v^C$/!%d |PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!mT= !)drs/shapexml.xmlPK-!hdrs/downrev.xmlPK ` ` Z @Community: Marx Living with others does not constitute for Marx (as it seemed to do for Jake) a limitation on personal freedom. Rather,  only in the community is personal freedom possible (197). Here again we see a clear priority being established: the individual can only be defined through relationship with other members of community. ^[ P ~c5cc [  pA ?Ԕ? MarxPicture 4Marx  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4  (  -  `@{ ??6Slide Number Placeholder 5s `  h*       xE{ 0e0e ?Rectangle 2"ÛPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!;2drs/shapexml.xmlT]o0}G?X~E[6V-E[R5UMMⴡml9*ͻ7>~\طmuV?{{ʙP{Μ'UJdQ8aյ;X{3 \-Zۖ)-k#E-.D VR!LCLei _h|čzT~1XB 5QK>rxu?LhXC1D炊zg;KH}"8Y!/PMq|veT /,)SK32@C6:%kX{Ɉ@16`D:G?Ix_+*ԒŴ!, <4BG SD"|4Sv魵7QA.T k< ]wı )g[ : y q+_0y{SۢJGb.:wHcqD"U`c{?>Lf7]۴[HEKE] /V$e\ES` ΣFX|FG'lħeV\[(Oh')U8kL8-*|E(N*ǵd_D]cDw^|]X!; G90:6Le8lzᶛR]cŭVS NM+;-)&DX[AG7Ah\??65caKJ?NL~PK!k idrs/downrev.xmlDN0DHH\u(*T*BTI{8"m8qvVotb`Zgn&SmDdu2‰g ʕ;ڒ*6"Al ARZ0q=7ST n:9Ͳ;iiASϏ {*2z|}JˋxykۯfY9lNU%!]m2PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!;2)drs/shapexml.xmlPK-!k idrs/downrev.xmlPK `  Z _Need for Contracts: c$    xF{ 0e0e ?Rectangle 3": 4 PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!hV"drs/shapexml.xmlZO8~?˯'P* ;Be'7qiR;IS^u'6yH|3I{mgl%M}Τu;:i%# -v/ _8Wz=/d.]H6p蚻^a ERi11ԊW$3%rl{#cqIv{_" XK[ #^"Lb=N%SwОr1~!Eb}{^ZVQIbC)g:y~Adp2f,9řa3NňV^~A1HDZzx4<<"ؙ.Tl1Bd"@x&Ty`.TXxeDؘ} 6E$w0A3/- :Ţ>}ڏ P^U*c.xyYC{_uuԑ &3yц"5wԟ[ТO]!_>5A)9䳋*7U6ޙ">ߥ{J(+<+=.l~V?Y" K+>vGw [Q !NtjBR*ZCoaB#ճKI^ңjzѶ- 7nS(C?T@gPK!&+drs/downrev.xmlDN1E&CLI B4$d6LuN_OB7ܜ7-;Y ÁFrJZ¶\>LVa,I8Sfr'[qk 6(9UCudSw`L\y<%iymzhHlEi9>|Jy/Eu,C+ Q6ۿw^C$/!%d |vPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!hV")drs/shapexml.xmlPK-!&+!drs/downrev.xmlPK) ` Z  Individualism: Hobbes In the state of nature, men are in the  condition which is called war, and such a war as is of every man against every man. The natural state of man is  solitary. And it becomes clear that this picture of humanity, though perhaps softened a bit, is essentially that of all contract theorists. For the whole premise behind contract theory is that human beings are essentially individuals, wildly scrambling to pursue their own interests. P P> Pcc /cXcc cc   xA?>?HobbesPicture 4Hobbes`@ ff3۽qf̥___PPT10i.eP4j+D=' = @B +"\4 c[0C(  -   G{ ??6Slide Number Placeholder 5s `  h*       xG{ 0e0e ?Rectangle 2"ÜPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!* zC3drs/shapexml.xmlTMo6 x-N\'q1([kTIvTNݢ=#>ǛOVr&W.PUc6~(d*֨L(/?~龛N.h˭j2k)@uQW&PVƗ7#g0eyt,Mv"nWDX\zBca˝L !!+-a~G1X BX/ MJ"c&'zxа-Yc6h=M D ºW)']M&(uv ŝ7oVGjȔ28)2mGaad(g9?uE0[T~{j"h )p/?j%AZr6UTh(`"WTwHxE vښZ3\ w%vٛǚ |W. ĕ_<xxT?o0vP E?n}}zIy∐@E6M*>mZI"L*s9"{ /Q$g)0QbPܞdx9UU[7Y[GٷaE;6|h:7}V7"T`'#BP ?}P.VQޭBQG)G`Ʒ"5Xq'Vړ8Z 3T9]j5dݴʋgu+ے[r^.Utz?R32 V/ 0Š0pvӷ wPK!έqdrs/downrev.xmlDN0DHH\u Enʁ\-6^8q47zd{1Rw nfrםkADF(f}~\h b KCRw"Zrewb҃ 5_U_}YdǫڽՕRSi˱+QZb\8lOF %d rPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!* zC3)drs/shapexml.xmlPK-!έqdrs/downrev.xmlPK `  Z ^According to Mill: c$ V   x 0e0e ?Rectangle 3"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!A4rv`drs/shapexml.xmlY[k8~_ tҦ-BwB Iy,4ȒWӴ~#َӅ2еΑs\~mu ?tșԩr/w9/t&2/WrY]ɰYqx0pJ}2X[[}V:8PW`7rjJ7S,' gZ8v&S$;11ˆY `n4+&5+)2G8wldd)W̿ra  /FgËz_NW2~{WbL돫zWΞVJXəSCa0:9b`+[eN5ឳHz;5E)D˔Ki~dDb{3_RL'va@LsIp NY. S;I1|1# \g4]L.bZ)&ƮFe!9 YelDN+hlE'\NS6lq!;| E>P!-a \nRSDV*Z毭'zTZJR!rNB!q#=Q X0cXwR"rS .[WE^(X0R|ПE~T 8אFy8[K oRf({Li*y*!66, |HN]TL837XE6-W3[D]ϏH,lHbz٧Eh9wl5?t^>)9!Rtп@u`c0+FcbT}`)JDV E[ Q TXRqڗTP+}UvyOru}7n`8S <>6l YOQ ptk *XFKw7m8woN?ps z],TWvi]TěC/w>,ty ·~j/t^5Mb]H@ ޳!n;ZQuVZYw7[U d#iTg>Ƕ 4t?PK!Hdrs/downrev.xmlDQO0M%M:b4>el]†}<9'ɷX er^Y#~#SYL-`W|@#\j9Y`.mo lC"4!t9jH؎Li 1K}떧I5*赡=k{(7~ZOP_oB܎g`?5f!d,vx@N@PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!A4rv`)drs/shapexml.xmlPK-!Hdrs/downrev.xmlPK ` Z   Individualism:  The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. This is in Mill s chapter praising individualism as  one of the elements of well-being. This, for Mill, is the pinnacle of moral responsibility: not being a nuisance. And this is the sentiment expressed by Jake when he explained that, if he wanted to kill himself, he should do it with a gun rather than a stick of dynamite, since the dynamite might kill others, i.e., be a nuisance to them.P Paqcc   tA ?>? MillsPicture 4Mills` ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4 @(  -  J{ ??6Slide Number Placeholder 5s `  h*       xL{ 0e0e ?Rectangle 2"äPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!r:drs/shapexml.xmlTo6 ~AKKKP6 (8=-'Ȓ'Iڿ>JinBH~qjS7dåʔj:_VLEg鯿u ?2 ܨ)Ym]K[:2z09Sfw T[8T0RbQ/r rG|ԽsvQTyA 5VP9n#s(Cp<GäޒH:fzѤ?H\P {bizrNij4BCdF׷C0\RKLάА)j&H,}iێ]ɪM|X" &:'oSQvss& CQng_B-yL2zCc*4z$I1UJ+*#wHm#5>ZsÄ}M  c̀sT+e;J]/v9H&۾mZI"L*s%"zo(3ikCcHIUC8jq{r͋#nxEY[Gڷaw8Nm4:unV7_Fx*qm!wZ׀ >(o(tT!OUãsb0mT_,8Lޭ˨Zq޹X?ұV&U^.5C~oN0dJpvץ woPK!/drs/downrev.xmlDN0DH"Aën!Eqٰķq؎lљ/Ӳ|hp3ɀjl-c:~"Z$LsN^ƚ% 9 1v9d0L\G6u }͕Sfٔllzѳ(Ou/EFNc],'`?~IVfw{`7 H~6_PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!r:)drs/shapexml.xmlPK-!/drs/downrev.xmlPK `  Z x,Individualism according to Rawls and Nozick- -c$ -    xJ{ 0e0e ?Rectangle 3"ÕPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!Ɵ+'drs/shapexml.xmlX]o6}@uH·(E #0}(5SFR_sIVb-ڷ~//s?!Rl++N!gRg&/*O.9s^\(e_av:k`ವ{gj1W[ ] j+^xTh8<T[^X²2Ot<=L > $VJ1DdגB&”Si8MXkR8wv\5zK _8>M'L"luf1QWbfg.g/ }> b&wes11LZ=[D6D&FT󈐱=[a%go 7OO'Pa,gn;B̄ΰk=gQelO֌D,or-jb;wdžatm_d$Ħ+vl0 񩄝'|cQ ?BP\O"]!FhQPϺբVyly9ne9bc-kgNHq:&A$VބDjwY)v"/DB#E:ZX'a(VY,xq4x?BkA}ٖf$6"DFբ(ԌU* C|ana)*O}T4 jQeN/xb(Y -1vΟY(rzyJYTxtAI^*uv]{}sl3Oȷr^J: ٣k'Rg7m6&fc})ND^;6 8M( 􏯴фJ*~Vqȃc;x|oc3E ~}~@x8H"uõ`!]DºF0A!} ^sMoLb`tx 7Рݸ$}+] ?PK!'qdrs/downrev.xmlDn0D֭Į8%jR B C"Mwvdhљ-ݲ 90NT/7O|@#\b~{3\tمE9 hBr}ՐF?bt5-$#רL|hUCiwj&:ۤm(Οk!FwX!?/U fi6v|@N@PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!Ɵ+')drs/shapexml.xmlPK-!'qdrs/downrev.xmlPK `  Z ? Individualism: John Rawls and Robert Nozick, for example, although differing from one another in substantial ways, are unanimous in their individualism. The community presupposes the individual and, for both of them, having to live in community with others constitutes the problem that philosophy must solve. 2@ Pa-c @  A?>?Robert NozickPicture 4Robert NozickP  tA  ?>? 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Even what appears to be a morality of care, for Rawls, is best characterized in terms of a limitation of the individual s limitless pursuit of gain and pleasure. So, although historically the ethic of care has not been omitted, it has certainly been overlooked in much modern and contemporary moral thought.D Pacc  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"m4 tl`T(  -  C ??6Slide Number Placeholder 5s `  h*       x@ 0e0e ?Rectangle 2"ÄPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!drs/shapexml.xmlT[O0~`uB)A%Ih$qPl~>ۡ\i='l-kgBj"wW;'9O"p|˙;`d|\ܮ6BAVkےkcʓGV{{G'pֹ@eMÓcdEQ"l^2!1п$SYzD`J(e1thZTq1\R %OYK&xxz&mxx-֡X\irF @h٣%~wdPhp}dFC0x+Q];2BC׌rRL c"kX k/Ɉ@طM@'?a^t%;e\"Ш I lUĪ-s}'}A3uiWZ+ r[Ջas;T cY9SK:~qKQ}QE7v-yK^-sU<47qC8=@vյM**θP;w9"!. ! kt)Vaz0qͳـl‰պkT ~BRWF4ӲLj[8vM<[(k5`Lt͗#+dgo YՄ2ضq/Ke\&g6dTxiw\wa;Յ{:]j5[#}'  (]?6O=cΣp|fr A:3PK!.(drs/downrev.xmlDAK@a-jݖ JMڋ1;awLAo=f); ε vDdt{H"l֧'+̵?ƚ[ .01d1@.u{,r:!m/FZ\Z08н >(2*}^J󳩸43/ /I+^.n;<~NWtIPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!)drs/shapexml.xmlPK-!.(sdrs/downrev.xmlPKy `  Z O In Summary:   2   xO{ 0e0e ?Rectangle 3"æPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!}H<2drs/shapexml.xmlXKO#9uBxE4#@bw!hvHov_?_NjL"υRl%+}ΤMQ꧌{;y zjgu Y RC77}V:بRW߮,+pEme$d|좋@/]JFd +q­<6Z4 &/5 ) Gb; jJ _jd93 G댏gQ9Ùa bLpX4ԣƾrlNm5sv0>0!TF#j=g~uNt:.l͈\[3]Z8OU6(}gI vyodM݇"A @={PO]BlZ@eGP2̄褆 aktMbUsu~{_pJߚ>vmH%V ؝XR/Sͬv)}Wi.r\8$ "x-uR48 #1FuÕ"D㸠e˦*+O f\oS7tc8Fbd\c ~\"ml)- nV"CiUXj*q(OiTmIQeAlWׯPzc%sLKԄ\L㥝.g6S`{z@-Jk<ͺ]pgm&aP85J);*Q7%DbcXHLXт2`} aD|p#v< vyw'|jvc>jb^>Ѝ ̓Gp~6DTL.QV,EiedUZY$NRvκ5Ym9oliZ1 M1zw0Cݏ=~A ۉanY HHHLV2h{H %+rOG2Ѻ/J>t@PK!drs/downrev.xmlDN1E&CLI# *0l=괝z7LmőB4)2*lDdt[H"gS̵?E˥UCwR"jܶrewҢq6`gF[.ʗ>,ǼBSz]/M+ ]0$dLA~PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!}H<2)drs/shapexml.xmlPK-!drs/downrev.xmlPK ` Z   What Gilligan calls an  ethic of care has not been ignored in the history of philosophy. Indeed, an  ethic of care has been the predominant model for moral thinking until the last few centuries. Still, one can understand why it might seem as though the ethic of care has been omitted. The major thinkers in modern and even contemporary moral and social-political philosophy have been largely concerned with what Gilligan calls an  ethic of justice. This is in view of the rise of modernism and its ramifications in thought and culture, and the two dominant ethical views prior to 1958 (Anscombe s article): Utilitarianism vs. Deontological ethics.d Z B @  ff3۽qf̥___PPT10i.QfTr+D=' = @B +"~4 }pe(  -  `I{ ??6Slide Number Placeholder 5s `  h*       x`C 0e0e ?Rectangle 2"àPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!cB6drs/shapexml.xmlTKo8/H8n@v0rc1([5ErIv]Ձ!㡕l'kK΄*uըu?.8sTER+ܛ3 ML7ޛ`ʍhɽF(ڶXᨕ͠F)L]n6PnaYSez2C08Q];2BCՌrR\ !c_>5,@H7dDldt>/(o7VT%;iXFBphTF$5*bUzEEcI^\=m?D\EP ]]t )g; _<x&(ebPE7vu]z"Ɖy"TmeP0E4IvmMg\O9лA^HHdz˸l*Ge^*'TXNyG6-j]Gڵ~&E;!N©S#etlpq PTk ɾuLڳBvvIrC90:'6Me8Ҟlz㶛R]cŭVS LVM+{{-)!DX[AgگBѤtga ~ʾ?P K|MX-L3oPK!ѽdrs/downrev.xmlDAK@a؍nK{0 i6 k{z-דH>t2č w BD;&' ^-1ulEpQqȥ !a[=6ŎS 5_Uw[Td%WEVWJ]^LHSc_R+/49}NW"y/&SPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!cB6)drs/shapexml.xmlPK-!ѽdrs/downrev.xmlPK `  Z l Oppression of a Female Identity:! !c$ !    xA 0e0e ?Rectangle 3"åPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!<;drs/shapexml.xmlX[o8~_iUv@QݕPg5PkL,X_P}b6dye "Kh]!B:lE'\Lvjn3kVc [_E]cQu$Fez[9,KUe_> 0J+`>!Hڈk#KڈQX6dwF:fS %ۖyX(dpȥ>8j\"~ΖzZ l7VZT MVE}%M[^!5f`"!?6Ruh}ܔ^q %rB"7[DX_PiF3  5H] Sz40ot=2[NbSUEK\V 1[ϤO\ 5hEwGwE|fKB@XzX遱B"E]Pi@9Z؁Ģk֭UrqefhnXkJY @#_/׊!Ҁ"!ӓtKA`޼:o~;8NoGo8K!pmtz:G>)+cx>}Rxh |bPK!%drs/downrev.xmlDn0DV8jR B Z*.ܖxI BC{x떝ye FRZ\p%si/:,BQ@Bs4notxpQrć;7T'-`F-ʏDg4|]ށx5;j%YfםS@ ~6PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!<;)drs/shapexml.xmlPK-!%drs/downrev.xmlPK ` Z  To be sure, some say that care ethicists and even more forceful feminist philosophers do bring a warranted claim that needs to be considered in contemporary society: wherever gender oppression exists, critical evaluation and reform is needed. In fact, they argue that we need to end oppression wherever it exists, whereby certain types of people are not inherently seen as inherently valuable, where voices are neglected, rejected, discriminated, and persecuted. Do you agree or disagree? Why? 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TM Jٺ.RT!jAC4M9J/4H'j (EӸȟ":k[B -=΋"x0VyJWa^"}.e I\,.js+R>9Ԕ>PMz:ݾim[&㛵/^RZv#ح.幝[ 5/2"3LYw]^ Y0(w_ `O)waZ 6l{kZ= w'o ?臲]:<=q֍EaдTk+̩HK_xBJ4Jz2ݴ`;^Ά}qwlx81}*ϔ2/\& .ɟ78e#jV_PK!tdrs/downrev.xmlDN0DHHܨT HVTJizmo@lGMz,pl1N(; Aum{;p sϮӆk .模as)cՐ8=|)Z̔z[饡ksm|Si9P~wZ SLE} LM@/К#SАm29PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-! ]])drs/shapexml.xmlPK-!tdrs/downrev.xmlPK `P Z X However, like continental theorists, in contemporary thought some blame modernism with its emphasis upon rationality, individualism, and categorical-systematic thinking whereby females are defined, categorized related, and interpreted in view of their  synchronic relationship to maleness, whether culturally, linguistically, etc. (hence, even the word  fe-male or wo-man ) to the extent that the psychological theory of and study of women have been alienated (e.g., Freud). h Pc c cca  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"4 (  -  A ??6Slide Number Placeholder 5s `  h*        xG 0e0e ?Rectangle 2"äPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!vj<drs/shapexml.xmlT[o;~?R*P4(K =Kjv [k{ןByhv̌gloZ\A B!a Jx)8?d|<\]n6,H!阍?izK 繠@hr;NxRȌ]sIq.Q];2BCՌrn MTC6::|!kX 8GoȈ@s& |PnoD#PKv"Ш IkLUĪ>퓾o rZՋ$t%vѩ2r\(TjyL^=]Kn&-D> U<4ah ڦߚ*2θPs," y"!. .žct)ζazОRa9Y|l[6aEj]Gڵ~&E;!N©C#etlpq PTk ɾuLyaMg*ujLVc/K e&geT8d; \B=.nJ`jZأسnI Y'b :~~&; }=~~;ݦ 6Z,8cA:3PK!3qdrs/downrev.xmlDN0Ew$zH,Тn!PA04. kGvd4{,չ:h;6Pw5>wbB$La`U4԰ q@ &<ֆ,ƹŔchxpKnu`O/m%|wT YYT%X%X_zVX;Shu1Qm6PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!vj<)drs/shapexml.xmlPK-!3qdrs/downrev.xmlPK `  Z ;Alienation of a female identity in a Modernistic Worldview:< <c$ <    xG 0e0e ?Rectangle 3"çPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!/#>Hdrs/shapexml.xmlXKo8/uq6I.`FǀXkԒRb-ڞR !hJ4:ƜIO p{pΙBB-"xo _y_F#d%SKJx ӨI텇J&8Jomy&g3δ ^fPIIvG-_"dk*#E܊gXF͟BYA<MC((骡*Rej ?LgI/2〝.,fV?兘`$ JDCu1[2O&Ssd<I2V6n ~'j2g+oo#L1Ta,WnB̄pj=ge#R[ܙJ20y7 ҿ?.۱,ħv#"}pK(u$LA!^qA6>b:x0_-p4nyht!ي?K4?/gԇP(m`T1Qm6>;PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!/#>H)drs/shapexml.xmlPK-!'ldrs/downrev.xmlPK `P Z  Whether there is really is a distinctly feminine  care ethics perspective, it is difficult to deny that females have been ignored or undervalued, and even alienated in certain segments of Western thought and culture (e.g., Taliban; Marxism).x a1c$c$c$c$c$  ff3۽qf̥___PPT10i.eP4j+D=' = @B +"e4 (  -  D ??6Slide Number Placeholder 5s `  h*       xI 0e0e ?Rectangle 2"ÎPK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!4)w%drs/shapexml.xmlTO0~ ]QNPmR*´GtI6cgS Cq%s۹2%^d/mQX+Y:$Rpm5u**v\7 ~D?AxW#PKnq D1=WU[*{;$}E s6ښp \-̋0D.{SAX3eĖR4.UZI u -vl{ ik,Hզ)иυ)i:oh8|˱@ x4p{5y(_ Zܞ2tD ([:kH6̵ǩ ^5ZM7ˈ/BtR9.-$BK50auu/ ݻ2#(EL4W :wb2*hgg0ڶ>Ϸ9J%ج//VXHw ulYPc_pEdSwr`Lѷ\z<']-AmӃž5_pt;Tf57e^WB\_Hck}EH|총>H^@KPK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!4)w%)drs/shapexml.xmlPK-!;x|drs/downrev.xmlPK `  Z ~:Let s consider the following?  J   x J 0e0e ?Rectangle 3"  PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK!ud#)drs/shapexml.xmlZ[O8~_iS\*]Bh4N)iwf\M*qr9}3ƦZE>gR:I]Ϯ9NDdZɈ?Hߝi1feGEė^K FRamM.Wir<{H?(CT|&? )CLW-zu2sIO`Ji`ԗK&ύK)K8uUPt)=r7O'Ga/0CV 1nsgbD` ~摳{#`Fr``H;? ʼRg3BŐqY /FnELdKam>S0"Inܵ.E!=X#y0dMBR)^ 3[yct㝐%L*AG|+,O]#X]B+w̅jT-IbI=[ēرXh rذBĖ|"W $AeU@3/\~y})-Dr# ,k)O҈jtUsbI_[ZTb.ݪ\j8y8G0hRz)V *.*L)¾,}!v61Z/d%)_>[Z޳ Պ?Bhq=)BcZ$ -]~_:jO45K@coiD[19J ֖f֢B<['B ^k ZZ'*2Fx#ol렗j t{ 8%+U2F;1w Љ i'N#U;ma]s{UuƂzmw=z$>uցDwnvpCС(A8q]+:0{}X @u*v D@07 8A8t^ɻW{Zlݽǰ?CEʇ"/.~|WgPK!drs/downrev.xmlDn0Dkz+ ZіcܖxI BVq47zUv%5Je*|45$NVSio&.T,BOQ@Br˚4mhtxpQLFeC-Tw-F{DlöOM~ ԅWadzE}Jd8v@N@PK-![Content_Types].xmlPK-!1_a ._rels/.relsPK-!ud#))drs/shapexml.xmlPK-!drs/downrev.xmlPK ` Z hIf women and men are significantly different in how they perceive and respond to others (relationships, opportunities, problems, etc), then when it comes moral conflicts, how would these two groups perceive and interpret moral conflicts? What is the probability that men and women would come to the same conclusion (consider Jake and Amy s case)? All women jury vs. All men jury? 50% men vs.50% women on a jury? Moral conflicts at home? Moral conflicts at work? 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The harmony was defaced by sin (Gen. 3). The original archetype was historical Adam and Eve (Gen. 1:26-27; Gen. 9). The serpent came and tempted her to  upgrade her lifestyle. But, we have to remember that humanity was not created to bear the weight of responsibility from the Tree of Good and Evil. She was too proud be a human being, she wanted to be  like God , appealing to the lust of the eyes, flesh, and pride of life. In Adam s presence, she usurped Adam s authority and he abdicated his leadership. Thus, he came to be responder and she became the operator. Believed she would be deprived of fulfillment from God, she yielded to that temptation." Pc  ff3۽qf̥___PPT10i.fI@+D=' = @B +")4 0((  -   ??6Slide Number Placeholder 5s `  h*        x`O 0e0e ?Rectangle 2"PK![Content_Types].xmlJ0*miG]`Hm6 Xwt?. g#Wi3E).+7 >ON ޑ1ˋz "+R RhB.} /<^ITխ%rHK4uK~I0xM e`|X}đ I`߽N4aG2$RKIZ)4(M9`ctB{m:f@`3n|O,ܗr޾jxR0T ,0@}WBLǬ5vPK! 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She took the initiative and usurped his authority, reversing the roles. 8. Where is fulfillment found? Is it in vocation or obedience? Fulfillment is located in obedience by saying  yes Lord: God, what do you want me to do? 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What is a biblical view of subordination (e.g., consider the doctrine of the Trinity)? Many problems or reactions to a biblical view of the  harmony of differences is confusing  essence and  function. But just as the Only and only Triune God is one  essence (Triunity), each member of the Trinity, fully and equally God, they also show an order or function of subordination (The Holy Spirit submits to the Son; the Son submits to the Father).  Made according to our likeness Genesis 1:26-27. 10. Philippians 1:9-10: relationships cannot be divorced from discernment. 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  $ , On-screen Show (4:3)College of Biblical Studies > DTahomaArial WingdingsTimes New RomanBalance 1_BalanceAnswer this question? Consider%Ethics of Justice vs. Ethics of Care$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.QThe Shift in Imagery: A Case Study: Amy and Jake, two eleven year old students.IKohlberg Analysis Moral Maturity (6 steps):AWhat are Jakes Assumptions/Methodology? The Ethics of JusticeAWhat are Jakes Assumptions/Methodology? The Ethics of Justice$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2Test Results for Amy:Test Results for Amy:Test Results for Amy:A Network of Relationships:*Whats Carol Gilligans Interpretation? *Descriptive Elements of An Ethic of Care:*Descriptive Elements of An Ethic of Care:+A Working Definition of an Ethic of CareOther Observations: Violence:Other Observations:Other Observations:Other Observations: qOther Observations: The struggle to be understood; the struggle for uniqueness in a context of relationships.$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2$Images of Relationships: Chapter 2+Is this Distinction Philosophically Sound?+Is this Distinction Philosophically Sound?+Is this Distinction Philosophically Sound?+Is this Distinction Philosophically Sound?+Is this Distinction Philosophically Sound?+Is this distinction philosophically sound?+Is this Distinction Philosophically Sound?+Is this Distinction Philosophically Sound?Consider the following:Consider the following:Consider the following:Need for Contracts:According to Mill:-Individualism according to Rawls and Nozick-Individualism according to Rawls and Nozick: In Summary:!Oppression of a Female Identity:<Alienation of a female identity in a Modernistic Worldview:<Alienation of a female identity in a Modernistic Worldview:Lets consider the following?EConsiderations from a Biblical Worldview: A Harmony of Differences*Considerations from a Biblical Worldview:*Considerations from a Biblical Worldview:*Considerations from a Biblical Worldview:*Considerations from a Biblical Worldview:UConsider her perspective from a Biblical worldview: We are made in the image of God:PowerPoint Presentation  Fonts UsedTheme Slide Titles>&_, Shockley, PaulShockley, Paul  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~     !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~Root EntrydO)Picturesi6Current UserSummaryInformation( PowerPoint Document(P DocumentSummaryInformation8