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Reading group: Eva Kittay’s Love’s Labor and the dependency critique of Rawls

Eva Kittay's Love's Labor: Essays on Women, Equality, and Dependency (1999) is one of the books that turned care ethics from a set of intuitions into a challenge to political philosophy. I teach parts of it every year, but I've never read it straight through with people outside a classroom. Let's do that.

The core claim: inevitable human dependency (in infancy, illness, disability and old age) is not an exception to the normal condition of free and equal citizens but a basic fact of human life. Someone must care for dependants, and the "dependency worker" who does this becomes vulnerable herself, because her attention is on another's needs. Theories of justice that begin with independent, fully cooperating adults have left both of them out.

Kittay also writes about her daughter Sesha, who has severe cognitive disabilities, and those chapters are what many readers remember most.

Plan (three sessions, two weeks each; I'll group chapters by theme rather than strictly in sequence):
1. The opening account of dependency, the dependency worker, and the idea of doulia, care for the carer, which she names after the doula.
2. The chapters arguing with Rawls about the circumstances of justice, the list of primary goods and the idea of society as cooperation among equals.
3. The chapters about Sesha and on policy.

Any edition will do. Please post your reactions as you finish each session, including disagreements. I want this to be a reading group, not a fan club.

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5 replies

  1. Dima Nasser

    Fellow

    Session 1. What hit me hardest is the point that the carer becomes "derivatively dependent". I've watched my mother's life organise itself around my accident for twenty years, and nobody ever counted her work as anything but love. Kittay's doulia principle says that if we care for those who care, it's not charity but what's owed. That reframes the whole thing. My one objection is that I want disabled people to appear in the book as agents, not only as recipients of care. Session 3 may answer that.

    Helpful · 2
  2. Johanna Reinhardt

    Fellow

    Session 2. Her argument with Rawls is careful, which I appreciated. She doesn't say Rawls is heartless; she says his idealisations (that citizens are fully cooperating over a complete life) aren't harmless simplifications, because they make dependency invisible at exactly the stage where principles are chosen. Later fixes can't fully repair that. From my work in German job centres: the welfare state is full of rules that treat care work as an interruption to "real" work, which is the same idealisation turned into policy.

    Helpful · 3
  3. Farhana Akter

    Contributor

    Session 2, from a midwife. I kept thinking of the women who come to deliver with their mothers-in-law, who will do the caring for the next forty days. Nobody pays them, nobody trains them, and nobody asks who cares for them. Kittay is describing the whole structure of my district without ever having been there.

  4. Keisha Monroe

    Fellow

    Session 3. The Sesha chapters are beautiful and I understand why people remember them. I want to add what Black feminist writers have said for a long time: care work in the United States has historically been done by women of color for other people's families, often while their own were left without care. Kittay touches on this, but "the dependency worker" in the abstract can hide who she has actually been. Dima, I think your worry about agency is partly answered here: Sesha is presented as a person with joys and preferences, not a problem. Partly.

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  5. Femke Bosman

    Fellow

    Thank you all. Keisha and Dima, I take both points, and they connect: the abstraction "dependency worker" can hide race, and the abstraction "dependant" can hide agency. Kittay's later work responds to disability scholars on exactly the second point. That might be our next text.

    Helpful · 2