Ethics, Maternal

Sara Ruddick and Maternal Ethics

In Ruddick's article Maternal Thinking in the journal Feminist Studies, she sets out the task for others of constructing an ethics based upon what she calls “maternal practices.” Upon having a child, three maternal interests begin with the unselfish emotion of love. The first of these interests is rooted in preservation of the life of the child. The mother cares for the child, protecting her from potential harm. The second of these interests is fostering the growth of the child. This growth is physical, emotional, and intellectual. The final maternal interest is the ability of the child's peers to accept her child into their society upon the age of majority. It should be noted that these three interests sometimes conflict with one another. Perhaps an adventurous child wishes to skateboard with friends (growing a sense of independence) but the mother is afraid the child will face harm (the interest in preserving the child's life).

Because of this, various maternal practices arise, which coincide and respond to the unique interests. With the interest of preservation, the mother must avoid falling into the path of being fearful and controlling of the child. To avoid this (which is harmful to the growth and community acceptance of the child), the mother must practice humility (the idea that there are events beyond our control) and cheerfulness (a sense of humor in the irony of life). The second maternal interest, growth, coincides with the maternal practice of fostering the child's growth. To do this, the mother will raise her child in a way that understands a child and her changing realities. Finally, the mother must take on the values exhibited by the culture she lives in to help her child gain acceptance into the peer group. This leads to the mother exhibiting obedience to the dominant societal values.

Finally, love and attention ground maternal practices. Ruddick pulls her notion of attention from French philosopher Simone Weil. Ruddick calls “attention” a capacity and “love” a virtue. This couplet has a tendency to undermine the final maternal practice, obedience, because they call into question who their children really are. If a mother blindly practices humility, obedience, cheerfulness, fostering, etc., then she will not know who her child is and may misguide her. By being attentive and loving, she then exhibits a knowledge of who that child is and can better rear the child to adulthood and acceptance.

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