Introduction
Nowadays, women have more rights and freedoms, and the authorities and activists successfully address gender discrimination. However, such unequal practices are still widespread and frequent because females live, study, work, have families, and develop in patriarchal societies. Therefore, I agree with Catharine A. MacKinnon that patriarchy harms males and females and support the view that women need to liberate themselves from men instead of adapting to current standards and developing “false consciousness.”
Philosophers Supporting the Position
To begin with, this system of feminist beliefs is somewhat radical. However, it can be used ideally to prove that it is the time not only to liberate females from males but also to free both these groups from the destructive pressure of patriarchy. According to MacKinnon, the lives and experiences of women are always shaped by men and their needs, physiology, abilities, characteristics, and preferences (as cited in Levit and Verchick 165).
For example, an overwhelming majority of public toilets are designed for men and do not meet women’s needs, such as extended use of toilet cubicles during menstrual days, with children, or because of clothing. Females’ preferences in sport or workplace clothes are also rarely considered. Thus, flight attendants must wear skirts and long heels, while athletic girls participate in competitions wearing almost nothing.
Therefore, the educational sphere, the media, the legal system, employers, and other areas treat females through the prism of male perception, that is, as deferential and as possessions. For instance, in social media, females are often portrayed as almost naked or submissive to males to attract the attention of others (Levit and Verchick 165). Unfortunately, the legal system supports such attitudes by referring to them as protected speech.
One example of such inadequate references to the authorities and other feminist theories on the concept of free speech relates to pornography. For MacKinnon, pornography degrades and endangers women and opposes the Fourteenth Amendment (211). Suppose there are cases when females get hurt during or after making pornography videos. In that case, making the creation and distribution of such materials illegal is essential to protect the concept of equal treatment.
One might ask why, from MacKinnon’s point of view, it is essential to ban pornography. After all, even if it dishonors women, it only relates to those directly involved in it. However, even females who do not participate in making, distributing, or watching pornographic videos are degraded because this sphere tells men how they should treat women.
According to MacKinnon, precisely the pornographic industry disinforms males about women’s sexual needs, preferences, and abilities and shows that they are in control of women’s sexuality (165). Such distorted views held by males can disgrace and dishonor women not involved in pornography. Thus, the latter, especially the youth with undeveloped values or those with low self-esteem, might try to adapt to patriarchal requests for sexual submission.
At the same time, many males themselves also suffer greatly from patriarchy. The latter expects men to behave and develop following the traditional definitions of masculinity, suppressing emotions and rejecting intimacy (Levit and Verchick 165). Further, it is essential to mention that many females become significantly affected by these adverse social systems. They “may seek out, choose, and even enjoy dependent or submissive relationships or caretaking roles,” developing the “false consciousness” by internalizing the dominant group’s beliefs (Levit and Verchick 165). For instance, in a book by Rosenblum and Travis, it is stated that women’s self-confidence in their skills and knowledge is much lower than that of males because the former are constantly told that they are unworthy (412-413). Thus, a severe dependency of males and especially females on patriarchy is evident.
MacKinnon proposes an effective option to address the issue. The philosopher believes that the only way for women and men to become free is for the former to liberate themselves from the latter by practicing “consciousness-raising” (Levit and Verchick 165). This practice means that females should unite in women-only groups to determine, discuss, and address all the concerns mentioned earlier in the paper. In this way, by highlighting the need for society to change, more and more women will understand that their lives are shaped by patriarchy.
Philosophers Opposing the Position
Nevertheless, not all philosophers and sociologists agree with MacKinnon’s views on liberating from men. For example, supporters of the equal treatment theory indicate the effectiveness of the assimilation model, in which the sameness between males and females is celebrated (Levit and Verchick 164). Equal treatment theory might be beneficial since it has made numerous achievements in the legal and employment spheres.
Thus, according to Levit and Verchick, the equal treatment movement ensured that not only males had to pay alimony (162). One of the key goals of this theory was to prevent legislation from protecting women primarily by isolating or limiting them. Such isolating practices refer to shortened working hours or limited career options (Levit and Verchick 161). Therefore, the equal treatment theory that insists on no differences between males and females, except for the “natural” ones, has significantly contributed to achieving equality.
At the same time, this system of feminism is subject to severe criticism, and its central principle runs counter to dominance theory. Firstly, unlike MacKinnon, supporters of equal treatment “accept male experience as the reference point or norm” (162). The primary issue with such an approach is that there is no way to refer to males when addressing pregnancy, childbirth, or child-rearing matters. The other problem is that this theory focuses less on the sphere of private lives, and patriarchy, discrimination, and oppression continue to flourish in the realm of personal behavior.
Concerning the case of pornography, equal treatment theorists have somewhat different views than those expressed by MacKinnon. According to Feinberg, it is impossible or challenging to prove that pornography equals prostitution or violence, as for many females, participating in pornographic videos means liberating from severe sexual repression (135, 143). Therefore, since no violation of females’ safety can be distinguished from their voluntary participation in pornography, the latter should relate to implementing the First Amendment.
Consider there is a woman who takes part in making porn materials. If she does not report any violence and enjoys her profession, Feinberg and the equal treatment theory would protect this female’s right to be a port star, referring to the First Amendment (299). However, MacKinnon would refer to this woman’s false consciousness, stating that she is made to believe that being subjected and objectified is normal (Levit and Verchick 165). Even if this woman is a rich porn star, MacKinnon would argue that this woman promotes discrimination and violence against other women by being a part of this degrading industry.
Why the Proposed Position is the Best
I believe that the equal treatment theory does not seem strong enough to challenge patriarchal societies. One reason is that, unlike MacKinnon’s dominance theory, accommodation cannot guarantee that females receive their rights and freedoms and begin to live by their physiology, needs, interests, and opportunities. One example is that for equal treatment theorists, accommodation of women is similar to their adherence to the males’ norms, and matters such as pregnancy, menstruation, and subjection cannot be solved. MacKinnon’s arguments seem relevant and persuasive: as long as society is built on patriarchal attitudes, women cannot and should not assimilate (165). Given that many men are consciously or unknowingly suffering under the pressure of patriarchy, they should also participate in changing the system.
However, females first need to free themselves from men’s impact. Having assimilated, they will notice fewer problems and negative influences – a phenomenon MacKinnon defines as “false consciousness” (165). For instance, they will view their participation in pornography as their liberation from sexual repression, art, or merely a normal profession. The fame, money, or their desire to work in this sphere might prevent these women from acknowledging that pornography depicts them in subjective positions. In many cases, females face violence and abuse but find these experiences irrelevant because men state that it is normal in pornography.
While MacKinnon’s theory may impose newer social roles on females, these will unlikely be as ruinous and degrading as the roles created by patriarchy. After being separated from males, some women may still want to perform stereotyped social roles, such as housemaids or stay-at-home mothers. To distinguish between females with false consciousness and those truly willing to have these roles, it is essential to ensure that females have a choice and opportunities to change their lives. Further, gathering in women-only groups will soon allow all females to confirm, understand, or uncover their real preferences and needs, and the concept of false consciousness will disappear. Moreover, having been liberated from the impacts of males, women will be more potent in addressing the new norms imposed on them, even if they are imposed by MacKinnon herself.
Conclusion
To conclude, dominant theory can be used to create a healthier society because it addresses the false consciousness that many women and men develop due to the power of patriarchy. Equal treatment theory also addresses inequality and gender discrimination. However, it is better to refer to MacKinnon’s system because it does not require females to assimilate or accommodate.
Works Cited
Feinberg, Joel. Offense to Others. Oxford University Press, 1988.
Levit, Nancy, and Robert R. M. Verchick. Feminist Legal Theories. NYU Press, 2016.
MacKinnon, Catharine A. Toward a Feminist Theory of the State. Harvard University Press, 1989.
Rosenblum, Karen, and Toni-Michelle Travis. The Meaning of Difference: American Constructions of Race and Ethnicity, Sex and Gender, Social Class, Sexuality, and Disability. McGraw-Hill Education, 2016.