I was interviewed live on BBC Radio Cambridgeshire’s Lunchtime Live Show. Jeremy Sallis talked to me about Against Marriage and my lecture for the Cambridge Festival of Ideas.
I’ll be talking on Against Marriage in the Bigg Books speaker series in Newcastle-Upon-Tyne on 20 November 2018. You can find more details here.
Clare Chambers is Reader in Political Philosophy at University of Cambridge. She is a political philosopher specializing in feminist philosophy, contemporary liberalism, theories of social justice, and social construction. She will argue for the abolition of state-recognised marriage on the grounds that it violates both equality and liberty, even when expanded to include same-sex couples. Instead she will defend the idea of a the marriage-free state: an egalitarian state in which religious or secular marriages are permitted but have no legal status.
Clare Chambers’s award-winning book Against Marriage: An Egalitarian Defense of the Marriage-Free State was published last year by Oxford University Press (https://global.oup.com/academic/product/against-marriage-9780198744009)
Venue: Lit and Phil, 23 Westgate Road, Newcastle-upon-Tyne
I’ll be talking about Against Marriage at the Cambridge Festival of Ideas on Monday 15th October 2018, in the Frankopan Hall of Jesus College, Cambridge. Tickets are available here.
Many states have recently expanded their definition of marriage to allow marriage between same-sex couples: a welcome move towards equality, but does this go far enough? Philosopher Clare Chambers argues for a more extreme position: that the state should not recognise marriage at all. State recognition of marriage, she will argue, is a violation of both equality and liberty – no matter how marriage is redefined.
Tickets were sold out and so the talk was live-streamed. You can watch it on youtube here:
One year since the publication of “Cosmetic Procedures: Ethical Issues” the Nuffield Council of Bioethics has published a report on the impact that publication has had so far. You can read that report here.
I was a member of the Working Party on Cosmetic Procedures who produced the original report.
The 2018 David Eason Award was presented to me for Against Marriage: An Egalitarian Defence of the Marriage-Free State at the APSA Annual Meeting in Boston.
The Award is given “for a book that broadens the horizons of contemporary political science by engaging issues of philosophical significance in political life through any of a variety of approaches in the social sciences and humanities.” You can see previous winners of the Award here.
Timandra Harkness interviewed me for the BBC Radio 4 series “How to Disagree: A Beginner’s Guide to Having Better Arguments”, episode 4. The topic of the discussion is moral disagreement, with particular reference to the topic of abortion.
The episode was broadcast on 16 August 2018 and you can listen to it here.
You can hear me debate offence with Jordan Peterson, Shaista Aziz, and Evan Davis on BBC Radio 4’s “Sweet Reason”. Are people offended too easily? Are there some topics that should not be debated?The broadcast is on Thursday 2nd August 2018 at 9am and 9.30pm, and you can hear the programme online here.
You can find and read “The Marriage-Free State” and “Ideology and Normativity”, as well as many other excellent articles by other philosophers, here.
Against Marriage features in the Oxford University Press Women in Philosophy reading list.
“This March, in recognition of Women’s History Month, the OUP Philosophy team will be celebrating Women in Philosophy. The philosophy discipline has long been perceived as male-dominated, so we want to recognize some of the incredible female philosophers from the past including Simone de Beauvoir, Mary Wollstonecraft, and Hannah Arendt, plus female philosophers doing great things in 2018 like Martha Nussbaum, Clare Chambers, and Kate Manne.”
You can see the whole reading list here.
I have a chapter on feminism and liberalism in The Routledge Companion to Feminist Philosophy, edited by Ann Garry, Serene J. Khader, and Alison Stone (Routledge, 2017). The volume has been reviewed by Amy Marvin in Hypatia Reviews Online. You can read the full review here.
“The Routledge Companion to Feminist Philosophy presents an exciting, comprehensive, and original pluralist presentation of feminist philosophy that is a much-needed update to existing feminist philosophy companions. Students, scholars, independent researchers, and departments interested in feminism and philosophy would do well to make sure they have access to this volume, and it should be a relevant resource for years to come.”
Rose Hackman quotes me in a long-form piece on marriage in The Guardian. You can read the whole article here.
” “Married men gained rights over women’s bodies, property and children,” confirms Clare Chambers, a lecturer in philosophy at the University of Cambridge who wrote a book arguing for an end to state-recognized marriage. “Traditionally [marriage] has maintained legal gender inequality, and it has done so to the benefit of men.”
“Chambers concedes that many formal inequalities tied to marriage have been denounced and revoked. Marital rape was outlawed in the UK in 1991 and in the US in 1993 – hard to believe there was ever an exemption – and same-sex marriage was legalized in 2014 and 2015 respectively.”
I am delighted and honoured to learn that Against Marriage: An Egalitarian Defence of the Marriage-Free State has won the 2018 David Easton Award of the American Political Science Association (APSA). APSA say: “The David Easton Award is given for a book that broadens the horizons of contemporary political science by engaging issues of philosophical significance in political life through any of a variety of approaches in the social sciences and humanities.”
The citation for the Award is as follows:
“Clare Chambers’ Against Marriage: An Egalitarian Defence of the Marriage-Free State and Barbara Arneil’s Domestic Colonies: The Turn Inward to Colony won recognition from our committee because these two books exhibit logical rigor, clarity of structure, lucidity of thought, and crisp prose. Just as important, they tackle politically significant problems: in the first case, the liberal democratic state’s sanctification of one form of intimate social relations at the expense of others, and in the second case, the challenges that Western domestic colonies in the modern past pose for understandings of colonialism in the present. The two books deftly situate themselves against the backdrop of larger literatures on, respectively, marriage and colonialism, and they carve out provocative positions that draw on those literatures while moving beyond their existing limits of thought and action. As all true provocations should do, they are sure to stimulate new analyses and arguments in response to the ideas they lay out.
“Clare Chambers breathes new life into radical feminist critiques of marriage and classical liberal critiques of states that give their imprimatur to specific notions of the good life in order to argue that state-recognized marriage is fundamentally unjust. This may seem a surprising claim in an era in which social and legal acceptance of same-sex marriage is increasing. However, Chambers’ acute analysis, which she intends, as she puts it at the start, “for everyone, regardless of marital status,” shows how even struggles for the state’s recognition of gay marriage elide injustices internal to heterosexual marriage and external injustices of marriage for those who cannot or choose not to be married, even once those struggles have been won. Chambers argues that the practical and symbolic effects of state-endorsed marriage inevitably privilege some people and some ways of life over others, violating both feminist and liberal principles. While not opposed to marriage as a social relationship, she powerfully demonstrates the ways that state-endorsed marriage undercuts equality and freedom, and the insufficiency of even the most progressive defenses of marriage as a politically credentialed institution. Equally impressive is the constructive aspect of her book. Chambers is a critic of state sanctifications of oppressive and/or exclusionary forms of intimate life, but she is an advocate of state power that supports individuals equally in their day-to-day endeavors and relationships. Her theory, which is practical yet visionary, delineates how practices that marriage bundles together (child-rearing, co-habitation, caring for elderly parents, joint property ownership, etc.) might be unbundled and justly regulated by the state to protect those engaged in or affected by them without privileging married couples. Her book demonstrates how the strengths of analytical political philosophy can be powerfully mobilized as a resource for motivating political change.
“Barbara Arneil presents an analysis that contributes conceptual innovation to current debates on colonialism and imperialism, innovations that are at once suggested and bolstered by her careful archival and secondary research into “domestic colonies.” The cases of domestic colonialism that Arneil highlights are agrarian labour colonies, farm colonies, and anti-capitalist or otherwise radical utopian communities that were created in North America and Europe, putatively to empower the idle poor, the disabled, and religiously, politically, and/or racially marginalized minority groups. In her investigations into such colonies, which in North America were implicated in settler colonial practices but are not reducible to those practices, she offers an exemplary model of how detailed historical work can drive conceptual rethinking in political theory. In analyzing the domestic colony as a technique of power underwritten by a logic of (often but not always coerced) improvement rather than a logic of exploitative domination, her work controversially disentangles imperialism and colonialism as a prelude to complicating our understanding of colonization, decolonization, and the postcolonial. While explicitly acknowledging the grave injustices of settler colonialism and imperialism in comparison with domestic colonialism, Arneil reveals the benefits of situating imperialism, settler colonialism, and domestic colonialism as sometimes intersecting and sometimes contrasting nodes of a complex “transnational colonial network.” In this way, her work deepens both our grasp of the colonial past and re-problematizes our relation to colonialism’s long aftermath and continuing presence.”
You can read the review here.
“I found Chambers persuasive: Against Marriage compelled me to rethink some of my ideas on the subject and brought much greater precision to others. And even those who disagree with much more of it will have to engage with it, as an integrated and reasonably comprehensive analysis of how the state should approach marriage.”
They don’t like it. See here.
Note that the article does not always read the argument of the book accurately.
Andrew Harrop, General Secretary of the Fabian Society, reviewed Against Marriage in Fabian Review, May 2018. You can read the full review here.
“Marriage makes me uncomfortable, whether the reason is political, historical, cultural or aesthetic. No matter how many married couples I see living modern equal relationships, for me, the whole concept is tainted by its patriarchal past. But I say ‘for me’ with good reason, as I have dozens of friends and comrades who disagree. This is a fault-line issue that divides socialists and feminists amongst themselves. In Against Marriage, Clare Chambers makes the case for why egalitarians and liberals should reject marriage. It is political philosophy at its most practical and readable.”
Against Marriage is reviewed by Tamara Metz, author of Untying the Knot, in Political Theory. You can read the full review here. An excerpt follows.
“This is a distinct and important contribution to an increasingly crowded field of liberal political philosophy on marriage and the state and, perhaps most interestingly, to our understanding of the liberal project broadly. … Where other liberals seek more vigorously to balance competing demands of freedom and equality, or emphasize freedom, Chambers hews rigorously to an egalitarian position. You won’t find another book that does this so effectively or by way of such productive engagement with existing scholarship. Laying out the egalitarian case in such clear and compelling terms, Chambers highlights the challenges it presents to the liberal side of her liberal feminist equation. In so doing, Against Marriage leaves us wondering just how tenable the liberal feminist project is.”
“Chambers leads us to these questions by bringing us to the edge of the liberal feminist frontier. This alone would make Against Marriage a distinct and important contribution. But, of course, Chambers does more. She offers a compelling vision of why and how to move beyond marriage and points us in the direction of work that needs to be done. All with the grace and graciousness of an analytical philosopher running at full throttle.”
My Aeon article “Against Marriage” was recommended by the Journal for the History of Ideas Blog here.
The Times of India featured my Aeon article “Against Marriage” on 22 April 2018. You can read the coverage here.
I have a 3,300 word essay on “Against Marriage” at Aeon magazine. You can read the article here.
The University of Edinburgh Just World Institute blogged about my paper “Reasonable disagreement and the neutralist dilemma: Abortion and circumcision in Matthew Kramer’s Liberalism with Excellence”. You can read the blog here.
Against Marriage is featured in the New Books By Members section of the US Association for Political Theory. You can see the page here.
On 16 April I’ll be doing an AMA – Ask Me Anything! – for Reddit Philosophy. You can join in the fun at 12noon EST / 5pm GMT. Read the discussion here.
I was interviewed by Valentina Saini for her piece “È L’ALBA DI UN’INTERNAZIONALE FEMMINISTA?” on the Italian news site Gli Stati Generali. You can read the piece, in Italian, here.
For those who don’t speak Italian I don’t have a translation of the full article, but here are the answers I gave to Valentina Saini’s questions.
VS: In many countries and regions of the world, sexual harassment in the form of a “pat” on a woman’s “butt”, for example, is seen as something innocent and harmless, nothing one should be especially offended by – many women think so too. Why is that? Is women’s body still something that does not belong exclusively to them – culturally speaking?
A (CC): Women and girls are taught from an early age that one of their most important roles is to be attractive, pleasing, submissive and helpful to others. This education comes from many sources: gendered differences in early upbringing, acceptable social roles for men and women, media portrayals of women that focus on their looks, role-models and stereotypes. It is not surprising in this context of gender inequality that some women internalise the role given to them, and think of their bodies as primarily existing to be appraised and used by others. That doesn’t make it acceptable.
Want to know what books I like? You can read an interview with me by Phil Treagus of The Reading Lists blog here. His questions were fascinating to think about and very hard to answer!
Richard Smith writes in the British Medical Journal (BMJ) blog that he is persuaded by the arguments of Against Marriage. You can read the full article here.
“Chambers is against marriage on the grounds of equality and liberty. Women are not equal with men within marriage, and the state by attaching a bundle of rights and duties to marriage creates a hierarchy of relationships with marriage at the top, making unmarried couples and single people inferior. Much of the population, including my wife and I, thinks that “common law wives” have similar rights to married women, but in fact they have none. By bundling rights and duties together, marriage (and civil partnerships) restrict autonomy; if they weren’t bundled people might choose different combinations of rights and duties.
“There is a need, Chambers accepted, for the law to regulate relationships, particularly to protect the vulnerable, but neither marriage nor civil partnership, which all the speakers criticised as being “one size fits all,” need to be that mechanism. She pointed out that parenthood might be a better basis for regulation than marriage, not least because parent-child relationships are more durable than couple relationships. Tatchell advocates a model whereby people would select “any significant other” (perhaps a best friend, sibling, or lover) and then choose among a menu of rights and duties. Such an arrangement would lead to greater equality and autonomy. All three speakers agreed that something along those lines would be better than either marriage or civil partnerships.
“And at dinner afterwards, my wife and I, despite being married for 40 years, agreed.”
Marriage is an odd mix of sex, religion, and politics. Our speakers ask what marriage is and whether there is there any distinctive moral value in it. Should the state promote it? Is it possible to have an ‘equal’ marriage, or is marriage fundamentally an oppressive institution? Should marriage be rejected in favour of civil partnerships, or something else, or perhaps nothing else?
You can watch a video of the event and listen to the podcast here.
Senior Lecturer in Philosophy, University of Cambridge
Sir Paul Coleridge
Former high court judge and Chairman, The Marriage Foundation
Activist and Director of the Peter Tatchell Foundation
Fellow, The Forum
Senior Lecturer in Philosophy, King’s College London
I am speaking on “The ethics of cosmetic surgery” at the Royal Society of Medicine event “Changing the image of cosmetic surgery: patients before profit” in October 2017. Find details here.
The Times Literary Supplement (TLS) published my piece “Time to abandon marriage?” as part of their Ethical Angles Series (2017). Read it here.