Naomi Zack

I relate how my life has intersected with my work in philosophy, both before and after a twenty-year absence from academia. Motivations for engaging in Philosophy of Race may be different from other projects because the subject itself is urgent and the philosopher may be a person of color. I describe the development of my own writing in this subfield, from ontological issues in the philosophy of science to moral issues in political philosophy and cultural criticism. The first addressed the biological reality of human racial taxonomy and the second has been about the inadequacy of treatments of race in the history of philosophy and injustice in contemporary social constructions of race.

The role of motherhood was attenuated over the second half of the twentieth century, by literal and metaphorical factors: Privileged women gained control over their reproduction and developed non-mothering life priorities; government and society became less nurturing in public ideals; projects of spontaneous speciation began in biology; the environment became unsustaining. In addition, feminist criticism resulted in greater individuation between the persons of mothers and their children. With these changes, the role of motherhood lacks a positive identity, culturally and psychically. Extending a literary character, I suggest that mothers consider an attenuated internal identity, based on their unique biological relationships to their children. This would afford a more positive self-identity, as well as a pragmatic solution to demands made by present “middleman” roles for mothers to procure expert child enculturation care, in addition to their “second shifts.”

We are morally obligated to plan for disaster because it affects human life and well-being. Because contemporary disasters affect the public, such planning should be public in democracies and it should not violate the basic ethical principles of normal times. Current Avian Flu pandemic planning is restricted to a response model based on scarce resources, or inadequate preparation, which gives priority to some lives over others. Rather than this model of ‘Save the Greatest Number,’ the public would be more ethically served by a model of ‘Save All Who Can Be Saved,’ which is based on adequate preparation. And where events exceed adequate preparation, scarce resources should be allocated fairly.