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Martha Nussbaum, in full Martha Craven Nussbaum, (birth May 6, 1947 in New York, New York, U.S.), is an American philosopher and legal scholar recognized for her extensive work in ancient Greek and Roman philosophy, the philosophy of law, moral psychology, ethics, philosophical feminism, political philosophy, the philosophy of education, and aesthetics, as well as for her philosophically informed contributions to contemporary debates on human rights.
Social and transnational justice, econometrics, and aesthetics Her father, George Craven, was a lawyer, while her mother, Betty Craven (née Warren), was an interior designer and housewife. Nussbaum attended Wellesley College and New York University (NYU), graduating in 1969 with a bachelor’s degree.
She acquired her master’s (1971) and doctoral (1975) degrees in Classical philology from Harvard University. She later taught at Harvard, Wellesley, Brown University, and the University of Chicago, where she was appointed Ernst Freund Professor of Law and Ethics in 1996 and Distinguished Service Professor in 1999. .
She held joint appointments at the University of Chicago’s Law School, Divinity School, philosophy, classics, and political science departments. During her time at NYU, she married linguistics student Alan Nussbaum and converted from Episcopalianism to Reform Judaism. In 1987, the couple divorced.
In her first major work, The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy (1986), Nussbaum utilized the works of the ancient Greek tragedians Aeschylus, Sophocles, and Euripides to challenge a middle-Platonic conception of the good life (the life of human flourishing, necessarily including virtuous character and behavior) as “self-sufficient,” or invulnerable to circumstances and events beyond the individual’s control.
In this evaluation, she concurred with Plato’s disciple Aristotle, whose own ethical theory acknowledged the contingencies upon which human flourishing may depend, as well as the inherent precariousness of the commitments and attachments that comprise a portion of a decent human existence.
She also argued, again in opposition to the middle Plato, that the works of the Greek tragic poets were (and continue to be) a valuable source of moral instruction because their depictions of the struggle to live ethically were generally more complex, nuanced, and realistic than those of the majority of philosophers.
In a broader sense, Nussbaum argued that certain non-Classical works of literature, such as Hard Times (1854) by Charles Dickens, can also be studied for their insights into human moral psychology and, for this reason, should be considered, alongside Classical literature, as a nontheoretical genre of ethical philosophy.
In Cultivating Humanity: A Classical Defense of Reform in Liberal Education (1997), Nussbaum argued in favor of expanding the American university curriculum to include the study of non-Western cultures, as well as the experiences and perspectives of women and ethnic and sexual minority (e.g., gay and lesbian) groups. Responding to right-wing critics of multiculturalism in higher educatio.
She compared to the Athenians who put Socrates on trial for “corrupting the young”—Nussbaum demonstrated how programs focusing on non-Western cultures, feminism and women’s history, and the experiences and perspectives of sexual minorities have advanced the ancient (and Enlightenment) ideal of liberal education: the liberation of the mind from “the bondage of habit and custom, producing individuals who are free.
Multicultural education advances this objective by fostering the development of three essential skills: the Socratic ability to rationally examine oneself and one’s society, the ability to recognize one’s commonalities with people outside one’s local region or group, and the ability to exercise one’s “narrative imagination” by imagining “what it might be like to be in the shoes of a person who is different from oneself.”
Nussbaum also emphasized that empathetic comprehension of other cultures does not preclude moral criticism of them, nor does it imply ethical relativism, which she vehemently rejected. Some postmodern proponents of multiculturalism argued that the Western philosophical ideals of Socratic rationality, truth, universalism, and objectivity lack any independent validity and are merely intellectual devices used to justify the oppression of women, minorities, and non-Western peoples, which she dismissed.
(In fact, Nussbaum derided postmodernism as a form of superficial sophistry, “an outpouring of bad philosophy” from “our newly theory-conscious departments of literature.”) She argued that the exercise of Socratic rationality is especially important for the functioning of democracy because “democracy needs citizens who can think for themselves rather.
Than simply deferring to authority, who can reason together about their choices rather than just trading claims and counterclaims”—as Socrates himself stated at his trial, according to Plato’s Apology. In Not for Profit: Why Democracy Needs the Humanities (2010), Nussbaum elaborated on the political significance of liberal education.
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| Phone Number | 541-779-0413 |
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| House address (Residence address) | New York, New York, United States |
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