Martha Nussbaum

Martha Nussbaum

Martha Nussbaum
Martha Nussbaum in 2008
Born Martha Craven
(1947-05-06) May 6, 1947
New York City
Alma mater Harvard University
Era 20th-century philosophy
Region Western Philosophy
School Analytic
Institutions University of Chicago
Brown University
Harvard University
Main interests
Political philosophy, ethics, feminism
Notable ideas
Capability approach

Martha Craven Nussbaum (; 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, a chair that includes appointments in the philosophy department and the law school. She has a particular interest in ancient Greek and 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 or editor of a number of books, including The Fragility of Goodness (1986), Sex and Social Justice (1998), The Sleep of Reason (2002), Hiding From Humanity: Disgust, Shame, and the Law (2004), and Frontiers of Justice: Disability, Nationality, Species Membership (2006).

Contents

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

Life and career

Nussbaum in 2010

Nussbaum was born in Baldwin School in Bryn Mawr. She described her upbringing as "East Coast WASP elite...very sterile, very preoccupied with money and status".[2] She would later credit her impatience with "mandarin philosophers" as the "repudiation of my own aristocratic upbringing. I don't like anything that sets itself up as an in-group or an elite, whether it is the Bloomsbury group or Derrida".[3]

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 (divorced in 1987), her conversion to Judaism, and the birth of her daughter Rachel, who is currently a history professor at The Evergreen State College.[4]

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-narcissistic consolation 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]

She taught philosophy and classics at Harvard in the 1970s and early 1980s, where she was denied tenure by the Classics Department in 1982.[3] 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. 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

Educational offices
Preceded by
Amartya Sen
President of the Human Development and Capability Association
September 2006 – September 2008
Succeeded by
Frances Stewart

External links

  1. ^ "Martha Nussbaum", University of Chicago, accessed June 5, 2012.
  2. ^ McLemee, Scott. The Chronicle of Higher Education. "What Makes Martha Nussbaum Run?"
  3. ^ a b Boynton, Robert S. The New York Times Magazine. Who Needs Philosophy? A Profile of Martha Nussbaum
  4. ^ Evergreen State Faculty Directory "N" as "Nussbaum Wichert, Rachael"
  5. ^ "The Mourner's Hope: Grief and the Foundations of Justice", The Boston Review, November/December 2008., 18-20.
  6. ^ "Conversation with Martha C. Nussbaum, p. 1 of 6". berkeley.edu. 
  7. ^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997. pp. 6-7.
  8. ^ Nussbaum, Martha. Women and Human Development. New York: Cambridge University Press, 2000.
  9. ^ Nussbaum, Martha C. Poetic Justice: Literary Imagination and Public Life. Boston: Beacon Press, 1995.
  10. ^ Nussbaum, Martha C. Hiding from Humanity: Shame, Disgust, and the Law. Princeton, NJ: Princeton University Press, 2004.
  11. ^ The Stand by Daniel Mendelsohn, from Lingua Franca September 1996.
  12. ^ Who Needs Philosophy?: A profile of Martha Nussbaum by Robert Boynton from The New York Times Magazine, November 21, 1999
  13. ^ 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.
  14. ^ George, Robert P. '"Shameless Acts" Revisited: Some Questions for Martha Nussbaum', Academic Questions 9 (Winter 1995-96), 24-42.
  15. ^ Martha C. Nussbaum (Spring 2008). "Violence on the Left". Dissent. 
  16. ^ Martha C. Nussbaum, Undemocratic Vistas, New York Review of Books, Volume 34, Number 17; November 5, 1987.
  17. ^ Martha C. Nussbaum, Man Overboard, New Republic, June 22, 2006.
  18. ^ Martha Nussbaum, The Professor of Parody, The New Republic, 1999-02-22; Copy Archived August 3, 2007 at the Wayback Machine
  19. ^ What Makes Martha Nussbaum Run? (2001, Includes a timeline of her career, books and related controversies to that time.)
  20. ^ Patriotism and Cosmopolitanism a 1994 essay
  21. ^ The Clash Within: Democracy, Religious Violence, and India's Future, audio and video recording from the World Beyond the Headline Series
  22. ^ David Gordon, Cultivating Humanity, Martha Nussbaum and What Tower? What Babel?, Mises Review, Winter 1997
  23. ^ Nussbaum, Martha C. The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. New York: Cambridge University Press, 1986.
  24. ^ Barnes, Hazel E. Comparative Literature, Vol. 40, No. 1 (Winter, 1988), pp. 76-77
  25. ^ Woodruff, Paul B. Philosophy and Phenomenological Research, Vol. 50, No. 1 (Sep. 1989), pp. 205-210
  26. ^ Knox, Bernard. "The Theater of Ethics". The New York Review of Books
  27. ^ Paglia, Camille. Sex, Art, & American Culture. NY: Vintage Books, 1991. pp. 206
  28. ^ Hodges, Lucy. And you may ask yourself...
  29. ^ NOW with Bill Moyers
  30. ^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997.
  31. ^ Nussbaum, Martha C. Cultivating Humanity: A Classical Defense of Reform in Liberal Education. Cambridge, MA: Cambridge University Press, 1997. p.40
  32. ^ Shapiro, James. Beyond the Culture Wars. The New York Times
  33. ^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 29-47.
  34. ^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 55-80.
  35. ^ Nussbaum, Martha C. Sex & Social Justice. New York: Oxford University Press, 1999. pp. 118-130.
  36. ^ Martha Nussbaum, "Trading on America's puritanical streak", The Atlanta Journal-Constitution, March 14, 2008
  37. ^ Maria Russo. "Rescuing the Feminist Book". salon.com. 
  38. ^ "Cultural Perversions"
  39. ^ Trevenen, Kathryn. "Global Feminism and the 'Problem' of Culture". Theory & Event 5.1 (2001).
  40. ^ Hopkins, Patrick D. "Sex and Social Justice". Hypatia 17.2 (2002): 171-173.
  41. ^ Dworkin, Andrea R. "Rape is not just another word for suffering". Times Higher Education. August 4, 2000.
  42. ^ Nussbaum, Martha C. Hiding from Humanity: Disgust, Shame, and the Law. Princeton, NJ: Princeton University Press, 2004.
  43. ^ "Discussing Disgust". Reason.com. 
  44. ^ Wilson, John. You Stink therefore I am.The Boston Globe
  45. ^ "Philosopher warns us against using shame as punishment / Guilt can be creative, but the blame game is dangerous". SFGate. 
  46. ^ Stefanie A. Lindquist's Review
  47. ^ Kimball, Roger. The New Criterion.Does Shame have a Future?
  48. ^ "From Disgust to Humanity". oup.com. 
  49. ^ Nussbaum, Martha. Oxford University Press. "From Disgust to Humanity: Sexual Orientation and Constitutional Law" (2010)
  50. ^ For the last two, see Martha Nussbaum, From Disgust to Humanity: Sexual Orientation and Constitutional Law. Oxford University Press, 2010, 198-199.
  51. ^ Nussbaum, From Disgust to Humanity, 154-155.
  52. ^ Nussbaum, Martha C. (August 6, 2004). "Danger to Human Dignity: The Revival of Disgust and Shame in the Law".  
  53. ^ San Francisco Book Review
  54. ^ "Martha Nussbaum's From Disgust to Humanity.". Slate Magazine. 
  55. ^ "Let's Be Rational About Sex". The American Prospect. 
  56. ^ San Francisco Chronicle Book Review
  57. ^ "Gross National Politics"
  58. ^ "Back Talk: Martha C. Nussbaum". The Nation. 
  59. ^ "The Politics of Humanity". The American Spectator. 
  60. ^ "Martha Nussbaum". uchicago.edu. 
  61. ^ "Martha Nussbaum: Liberal Education Crucial to Producing Democratic Societies". lawrence.edu. 
  62. ^ Foreign Policy: The Top 100 Public Intellectuals
  63. ^ "The Prospect/FP Global public intellectuals poll — results". Prospect. Archived from the original on 2008-01-22. Retrieved 2008-02-09. 
  64. ^ anonymous. "Nussbaum Receives Prestigious Prize for Law and Philosophy". uchicago.edu. 
  65. ^ "2015 Recipient - University Events - Case Western Reserve University". case.edu. 

References

See also

  • Nussbaum, Martha (2004), "The future of feminist liberalism", in Baehr, Amy R., Varieties of feminist liberalism, Lanham, Maryland Oxford: Rowman & Littlefield Publishers,  
  • Nussbaum, Martha C. (2005), "Women and cultural universals", in  
  • Nussbaum, Martha c. (2005), "Women's education: a global challenge", in  
  • Nussbaum, Martha (2006). Frontiers of justice: disability, nationality, species membership. Cambridge, Massachusetts: The Belknap Press Harvard University Press.  
  • Nussbaum, Martha (2007). The clash within democracy, religious violence, and India's future. Cambridge, Massachusetts: Belknap Press of Harvard University Press.  
  • Nussbaum, Martha (2008). Liberty of conscience: in defense of America's tradition of religious equality. New York: Basic Books.  
  • 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.  
  • Nussbaum, Martha C. (2009), "The clash within: democracy and the Hindu right", in  
  • Nussbaum, Martha (2010). From disgust to humanity: sexual orientation and constitutional law. Oxford New York: Oxford University Press.  
  • Nussbaum, Martha (2010). Not for profit: why democracy needs the humanities. Princeton, N.J: Princeton University Press. | Translated into Greek as Όχι για το κέρδος, ΟΙ ΑΝΘΡΩΠΙΣΤΙΚΕΣ ΣΠΟΥΔΕΣ ΠΡΟΑΓΟΥΝ ΤΗ ΔΗΜΟΚΡΑΤΙΑ Nussbaum Martha  
  • Nussbaum, Martha (2011). Creating capabilities: the human development approach. Cambridge, Massachusetts: The Belknap Press of Harvard University Press.  
  • Nussbaum, Martha (2012). Philosophical interventions: book reviews, 1986-2011. New York: Oxford University Press.  
  • Nussbaum, Martha (2012). The new religious intolerance: overcoming the politics of fear in an anxious age. Cambridge, Massachusetts: Belknap Press of Harvard University Press.  
  • Nussbaum, Martha (2013). Political emotions: why love matters for justice. Cambridge, Massachusetts: The Belknap Press of Harvard University Press.  
Translated into Spanish as Nussbaum, Martha (2006). El ocultamiento de lo humano: repugnancia, vergüenza y ley (in Spanish). Buenos Aires: Katz Editores.  
  • Nussbaum, Martha (translator); Aristotle (author) (1985). Aristotle's de motu animalium: text with translation, commentary, and interpretive essays. Princeton, N.J: Princeton University Press.  
  • Nussbaum, Martha (1990). Love's knowledge: essays on philosophy and literature. New York: Oxford University Press.  
  • Nussbaum, Martha; Oksenberg Rorty, Amelie (1992). Essays on Aristotle's De anima. Oxford England: Clarendon Press.  
  • Nussbaum, Martha;  
  • Nussbaum, Martha (1995). Poetic justice: the literary imagination and public life. Boston, Massachusetts: Beacon Press.  
  • Nussbaum, Martha;  
  • Nussbaum, Martha (1996). For love of country: debating the limits of patriotism. Boston: Beacon Press.  
  • Nussbaum, Martha (1997). Cultivating humanity: a classical defense of reform in liberal education. Cambridge, Massachusetts: Harvard University Press.  
  • Nussbaum, Martha (1998). Plato's 'Republic': the good society and the deformation of desire. Washington: Library of Congress.  
  • Nussbaum, Martha C.;  
  • Nussbaum, Martha; Originally an essay (pdf).  
  • Nussbaum, Martha (2000). Sex & social justice. Oxford New York: Oxford University Press.  
  • Nussbaum, Martha (2000). Women and human development: the capabilities approach. Cambridge New York: Cambridge University Press.  
  • 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.  
  • Nussbaum, Martha (2001). Upheavals of thought: the intelligence of emotions. Cambridge New York: Cambridge University Press.  
  • Nussbaum, Martha;  
  • Nussbaum, Martha;  
  • Nussbaum, Martha (2004). Hiding from humanity disgust, shame, and the law. Princeton: Princeton University Press.  

Bibliography

Awards

She has 51 honorary degrees from colleges and universities in North America, Latin America, Europe, Africa and Asia, including from:[60][61]

Honorary degrees

Awards and honors

From Disgust to Humanity earned acclaim in the United States,[53][54][55][56] and prompted interviews in the New York Times and other magazines.[57][58] 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.[59]

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.

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.[52]

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 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.[50] 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.[51]

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.[49] 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".

From Disgust to Humanity: Sexual Orientation and Constitutional Law

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.[48]

A prominent exception was Roger Kimball's review published in the New Criterion,[47] 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'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".[44] Her reviews in national newspapers and magazines garnered unanimous praise.[45] 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".[46]

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."[43]

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.

Hiding from Humanity[42] 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.

Hiding from Humanity

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."[37] The New York Times praised the work as "elegantly written and closely argued".[38] 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.[39] Patrick Hopkins singled out for praise Nussbaum's "masterful" chapter on sexual objectification.[40] Radical feminist Andrea Dworkin faulted Nussbaum for "consistent over-intellectualisation of emotion, which has the inevitable consequence of mistaking suffering for cruelty".[41]

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."[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.[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.[34]

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.[33]

Sex and Social Justice

In 2010, Nussbaum published Not For Profit: Why Democracy Needs the Humanities, which extends the analysis of Cultivating Humanity to schools and universities in many different countries, arguing that liberal arts education, currently under threat all over the world, supplies skills without which democracies are unlikely to remain stable.

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

At the same time, Nussbaum also censured certain scholarly trends. She excoriated

Cultivating Humanity[30] 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 (utilitarianism), defends scholarly inquiry into race, gender, and human sexuality, and further develops the role of literature as narrative imagination into ethical questions.

Cultivating Humanity

Fragility made Nussbaum famous throughout the humanities. It garnered wide praise in academic reviews,[24][25] and even drew acclaim in the popular media.[26] Camille Paglia credited Fragility with matching "the highest academic standards" of the twentieth century,[27] and The Times Higher Education called it "a supremely scholarly work".[28] Nussbaum's fame extended her influence beyond print and into television programs like PBS's Bill Moyers.[29]

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.

The Fragility of Goodness[23] 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.

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

Major works

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.

[22][21][20][19].Susan Moller Okin, and Richard Posner, John Rawls Her more serious and academic debates have been with figures such as [18].Judith Butler and [17],Harvey Mansfield [16],Allan Bloom Among the people whose books she has reviewed critically are [15] 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".Noam Chomsky Nussbaum has criticized [14]