Seyla Benhabib refuses to join poststructuralists in declaring the death of 
the autonomous, self-reflective individual who is capable of taking 
responsibility and acting on principle. Although she is committed to 
viewing people as socially situated, interpersonally bonded, and embodied, 
she is also committed to the feasibility of rational philosophical 
justification of universal moral norms (Allan's moral compass). Moreover, 
she argues that a narrative conception of the self renders the idea of a 
core self and coherent identity intelligible without suppressing difference 
and without insulating the self from social relations (a problem I have 
with personal development approaches). Autobiographical stories can include 
the many voices within us and the many relationships we have experienced, 
and these stories are constantly under revision, for they are always being 
contested by our associates' disparate self-narratives with their divergent 
versions of events. Nevertheless, these narratives do not collapse into 
incoherence, and they presuppose a core capacity to describe and reflect on 
one's experience. For Benhabib, this view of selfhood and reason is 
indispensable to feminist emancipatory objectives.

This was more or less my approach in teaching on gender issues over many 
years.  Its great advantages include not needing the incredible complexity 
of much standard feminist literature and letting people work with their own 
stories, creative action, having fun with each other and forming their own 
learning groups, assessment criteria ... whatever.  I'd throw in some 
biology - not all physical women are XX,  men and women may have the 
opposite sex's general brain structure-functioning and gender and self as 
we generally think of them are not supported by much modern biology of the 
individual.  With luck, my teaching would soon be subverted by actual 
interests in the class.

What role do we think gender plays in self?  What are the forces that cause 
this?

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