Chapter four. Mindfulness, anātman, and the possibility of a feminist self-consciousness

In Jennifer McWeeny & Ashby Butnor (eds.), Asian and feminist philosophies in dialogue: liberating traditions. New York: Columbia University Press. pp. 101-122 (2014)
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Abstract

This paper explores the role of Buddhist mindfulness in developing a feminist conception of self-consciousness. I will open with a discussion of the role and function of self-consciousness within feminist consciousness. Although largely unrecognized in the literature, feminist self-consciousness is an essential component of feminist consciousness and, as such, the political activity of feminist consciousness-raising is dependent on the development of a distinctively feminist self-consciousness. Mindfulness is understood in terms of certain meditative practices to attain an altered consciousness that provides a better awareness of one’s bare subjectivity. In Buddhism successful mindfulness results in a cessation of suffering and pain and finally of the self itself as ordinarily understood (anatman). I will argue that similar meditative practices can play a role in articulating feminist self-consciousness. Techniques used to cultivate mindfulness can help us articulate and attain a feminist self-consciousness that takes into account the particular situations, contexts, and positions of individual women and does not homogenize them in one group in an essentialist fashion. What makes the comparative relevance of Buddhist thinking on self-consciousness to feminism interesting is their shared suspicion of essentialism and shared interest in finding ways to liberation. One of the central points of this paper is that meditative practices associated with attaining mindfulness could provide a perspective to attain self-consciousness in many feminist contexts. At first glance, this comparative engagement may seem far-fetched and at best forced. One might argue that while the Buddhist engagement with liberation is motivated by an other-worldly concern, feminist conception of liberation is fundamentally this-worldly. Even with this difference, however, it seems worthwhile to explore how understanding mindfulness and its associated meditative practices can illuminate our understanding of feminist self-consciousness. Especially if meditative practices are understood not as a means to withdraw from the world but to engage with it with a better understanding of reality, then that kind of self-knowledge can certainly be useful to understanding and raising feminist consciousness.

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Keya Maitra
University of North Carolina, Asheville

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