Professional Documents
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Care Held
Care Held
Care Held
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Hypatia
VIRGINIA HELD
This essay attempts to work out how justice and care and their related concerns f
together. I suggest that as a basic moral value, care should be the wider mor
framework into which justice should be fitted.
a primary value in the domain of law, and care as a primary value in the domain
of the family. But more needs to be said.
Justice is badly needed in the family as well as in the state: in a more equitable
division of labor between women and men in the household, in the protection
of vulnerable family members from domestic violence and abuse, in recogniz-
ing the rights of family members to respect for their individuality. In the
practice of caring for children or the elderly, justice requires us to avoid
paternalistic and maternalistic domination.
At the same time, we can see that care is badly needed in the public domain.
Welfare programs are an intrinsic part of what contemporary states provide,
and no feminist should fail to acknowledge the social responsibilities they
reflect, however poorly. The nightwatchman state is not a feminist goal.
Almost all feminists recognize that there should be much more social and
public concern for providing care than there now is in the United States,
although it should be provided in appropriate and empowering ways very
different from the current system of welfare. There should be greatly increased
public concern for child care, education, and health care, infused with the
values of care.
Caretaking is needed by everyone when they are children, ill, or very old,
and it is needed by some most of their lives. Assuring that care is available to
those who need it should be a central political concern, not one imagined to
be a solely private responsibility of families and charities. Providing care has
always fallen disproportionately to women and minorities, who do the bulk of
unpaid or badly paid actual work of caring for those needing it. But in
addition to a fairer division of responsibilities for care, the care made
available through the institutions of the welfare state needs to be strength-
ened as well as reformed. Care and justice, then, cannot be allocated to the
separate spheres of the private and the public. But they are different, and they
are not always compatible.
Consider the category of "welfare" in its narrower sense rather than what is
referred to by the term "welfare state." One way of thinking about the issues
surrounding welfare and recommending action would be from a perspective of
justice, equality, and rights. We could then recognize welfare as something to
which each person is entitled by right under conditions of need. Welfare rights
would be recognized as basic rights guaranteeing persons the resources needed
to live. Against the traditional liberal view that freedom is negative only, we
would recognize the positive rights of persons to what they need to act freely.
And persons in need would be seen as entitled to the means to live, not as
undeserving suppliants for private or public charity. An interpretation of such
rights within the framework of justice would then be likely to yield monetary
payments such as social security checks and unemployment insurance supple-
mented by other such payments for those in need. For many competent persons
whose only major problem is a lack of money or a temporary lack of employ-
supposed that justice is the primary value of political institutions, but the
example concerning welfare that I have been discussing is one from an
important function of the moder state, and it did not yield the clear priority
of justice over care. To suppose that the "justice system" of courts and law
enforcement is the primary function of the contemporary state is surely
unhelpful; to what extent it should or should not be would be among the very
questions to be addressed by an adequately integrated ethic.
One possibility I have considered in the past is that justice deals with moral
minimums, a floor of moral requirements beneath which we should not sink
as we avoid the injustices of assault and disrespect. In contrast, care deals with
what is above and beyond the floor of duty. Caring well for children, for
instance, involves much more than honoring their rights to not be abused or
deprived of adequate food; good care brings joy and laughter. But as a solution
to our problem, I am coming to think that this is not clear. Perhaps one can
have ever more justice in the sense of more and more understanding of rights,
equality, and respect. And certainly there are minimums of care that must be
provided for persons to live, though excellent care will far exceed them.
Another possible metaphor is that justice and rights set more or less absolute
bounds or moral constraints within which we pursue our various visions of the
good life, which would for almost everyone include the development of caring
relationships. But this metaphor collapses for many of the same reasons as does
that of justice as a floor of moral minimums. For instance, if there is anything
that sets near absolute constraints on our pursuit of anything, including justice,
it is responding to the needs of our children for basic care.
I now think-somewhat tentatively--that care is the wider moral frame-
work into which justice should be fitted. Care seems to me the most basic moral
value. As a practice, empirically described, we can say that without care we
cannot have life at all. All human beings require a great deal of care in their
early years, and most of us need and want caring relationships throughout our
lives. As a value, care indicates what many practices ought to involve. When,
for instance, necessities are provided without the relational human caring
children need, children do not develop well, if at all. And when, in society,
individuals treat each other with only the respect that justice requires, the
social fabric of trust and concern can be missing or disappearing.
Though justice is surely a most important moral value, much life has gone
on without it, and much of that life has been moderately good. There has, for
instance, been little justice within the family, but much care; so we can have
care without justice. Without care, however, there would be no persons to
respect, either in the public system of rights-even if it could be just-or in
the family. But care is not simply causally primary, it is more inclusive as a
value. Within a network of caring, we can and should demand justice, but
justice should not then push care to the margins, imagining justice's political
embodiment as the model of morality, which is, I think, what has been done.
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