What Is the Connection Between Gender and Self-Esteem?

Based on the perspective of feminist political philosophy, the history of women's citizenship "fighting for rights" was reviewed. The root cause of women's lack of citizenship was examined. The essence of contemporary citizenship was "fighting for recognition". Vulnerable groups that are marginalized and excluded from modern citizenship should strive for recognition.

Feminist political philosophy

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Based on the perspective of feminist political philosophy, it reviews the history of women's citizenship "fighting for rights", examines the root cause of women's lack of citizenship, and points out that the spiritual essence of contemporary citizenship is "fighting for recognition". Vulnerable groups that are marginalized and excluded from modern citizenship should strive for recognition.

"Fighting for dignity" should be an important issue for the reconstruction of contemporary women's citizenship, emphasizing the importance of giving women social and cultural citizenship the dignity conferred on them, and the problems encountered by feminist political philosophers in reconstructing women's citizenship The different dilemmas were evaluated and reflected. ^[1-2]

I. Introduction: Analysis of the Meaning of Citizenship

Fighting for Rights: A Historical Review of the Absence of Women's Citizenship

Citizenship is also an important area for feminist scholars to discuss women's political identity and gender politics. For public / private, male / female

3. Fighting for recognition: the spiritual essence of contemporary citizenship

Many scholars who have tried to reconstruct the theory of citizenship have pointed out that although Marshall confirmed the three-dimensionality of citizenship, he did not further study the dynamic changes of citizenship rights, which can further extend the three divisions of citizenship by Marshall. Cultural rights are included. Cultural rights no longer only involve social redistribution, but also recognition. Recognition of cultural rights can promote human dignity and human subjectivity. Dignity represents the status of respect and glory, so its conceptual connotation has certain characteristics or special meanings, such as

Fighting for dignity: the main topic of contemporary women's citizenship reconstruction

Judging from the development of the women's movement over the past few decades, even if women gradually acquire various

V. Conclusion: Reflections on Women's Citizenship and Dignity

From the perspective of feminist political philosophy, citizenship is a kind of right, status, and identity, and it is also an ideal. There are various difficulties related to its real realization. Is there a necessary connection between the idea that "everyone has citizenship" and the ideal that "everyone has dignity as a citizen"? Feminists try to rethink the tension between citizenship and dignity in new terms, thus providing a way forward for feminist understanding of citizenship.

Feminist political philosophers point out that at the end of the 20th century, some scholars tended to advocate a reduction of rights, a thought that threatened dignity, especially for vulnerable groups whose rights had yet to be realized. Women still lack rights and dignity. How to ensure women's full citizenship without ignoring dignity? The feminist scholar Ruth lister (1997) points out that, first of all, to ensure that rights are fully respected, "if rights are subject to specific responsibilities and duties ... rights are fundamentally discounted" ^{[25 ]} . For example, women with severe disabilities or chronic illnesses are not involved in politics. "Where do these people go? Shouldn't they get citizenship? Are they to some extent lower citizens?" ^[26] Reese It advocates constructing a "women-friendly" citizenship model with human subjectivity as its core concept. This is the best transcendence or critical synthesis of the dual opposition of rights and responsibilities. Subjectivity casts women into active citizens, enabling women to obtain equal rights as citizens. Rist advocates giving due consideration to women's subjectivity and focusing on women's political subjectivity, rather than constructing women as victims. "A conscious sense of subjectivity, whether at the individual level or at the political level, is essential for women to get rid of the yoke of victim status and become a complete active citizen." ^[27] The concept of human subjectivity is important for establishing female citizenship. It is very important to maintain the dignity of women.

In the struggle for female citizenship and dignity, the practice of female citizenship in a multiculturalist way is essentially a logical consequence of liberalism's emphasis on equality and individuality. But there are many other problems with multiculturalism, such as the danger of materializing and solidifying cultural differences, leading to an incommunicable, fragmented and highly static political situation. At the same time, attributing the crisis of female citizenship to cultural and psychological roots will ignore the political and economic basis of female citizenship, and the latter is the real source of implementing female citizenship. Therefore, although Fraser acknowledges the importance of identity and psychology, and agrees with the feminists' emphasis on the importance of personal dignity, the dignity of different politics, etc. for women's citizenship from a psychological perspective, Fraser's The method of learning to change the role of gender power relations is reserved: "Misrecognition is not only discriminated against, devalued or degraded in the ideology or ideology of others, but is deprived of formal partnership status in social interaction , And being prevented from participating in social life as an equal member-this is not the result of unfair distribution (such as the lack of equal shares of resources or 'essentials'), but rather the designation of some as less respectable and The result of respected institutionalization and evaluation models. When these contempt and contempt models are institutionalized in, for example, law, social welfare, medical care, or popular culture, they prevent equal participation, just as inequality in distribution. In every case, the harm is real ... misrecognition is an institutionalized social relationship without A state of mind. ^"[28] Fraser proposes a method to rethink recognition, a recognition of the status of mode:." The acknowledged status as a social problem ...... that is intended to be erroneously admitted by the party building Being a full member of society, being able to participate in social life on an equal basis with other members of society to overcome subordinate status ... From this perspective, false recognition is neither a psychological distortion nor a free-flowing cultural harm, but a kind of Institutionalized relationships of social subordination. " ^[29] However, critics point out that Fraser's point does not demonstrate the inherent connection between the formation of personal identity and the inter-subjective conditions that make recognition possible, and she shunned examining citizens Social psychology of identity formation and maintenance ^[30] . ^[1-2]