Gilligan’s Ethic of Care

Carol Gilligan’s (1977, 1982/1993) theory of women’s moral development, which focuses on the ethic of care, examines the notion that for some individuals, typically women, interpersonal relationships are the driving force for moral decisions. (Patton, Renn, Guido, & Quaye, 2016). She argued that women proceed through a sequence of three levels and two transition period during this moral development (Patton et al., 2016). The transitions allow for fluidity that would not be found in a “hard” stage model. Her model assumes that men and women are socialized to live and act a certain way, and therefore make decisions according to that socialization. For example, women are generally socialized to prioritize others’ needs first.

Gilligan’s (1977, 1982/1993) model is characterized by the following levels and transitions:

Level 1: Orientation to Individual Survival – Individual is self-centered and preoccupied with survival, unable to distinguish amid necessity and wants

First Transition: From Selfishness to Responsibility – Issues of attachment and connection to others, integrates responsibility and care into repertoire of moral decision-making patterns

Level 2: Goodness as Self-Sacrifice – Survival becomes social acceptance, reflect conventional feminine values, may give up own judgment to achieve consensus and connection with others

Second Transition: From Goodness to Truth – Questions why she puts others first at her own expense, examines needs to determine if they can be included in her responsibility, examines needs as truth, not egoism

Level 3: The Morality of Nonviolence – Elevated to care by a transformed understanding of self and redefinition of morality

I identify with Gilligan’s theory because as an undergraduate, and even now at times, I often felt/feel as though I am beholden to others’ needs. Being frequently bogged down by obligation and concern for others prohibits me from assessing my own needs. Over the past few years, I have started more closely examining my needs. I believe that I need to take care of myself before I can effectively help others. With this in mind, I see myself in Gilligan’s second transition, from goodness to truth, which occurs between the conventional and post-conventional levels. This transition is defined as a time when a woman questions why she put others first at her own expense, examines her needs to determine if they can be included in her responsibility, and examines needs as truth, not egoism (Gilligan, 1977). I never did this in my first years as an undergraduate. I was consumed with accommodating others and ensuring they were happy by having their needs met.

When I was introduced to feminist theories as an upperclassmen I started to reconsider this toxic habit of solely prioritizing others first and found ways to prioritize my own health and needs. This involved proactively performing emotional and physical self-care, which I still practice regularly today. I am also more mindful of how I spend my time and with whom I spend it. Because of this, I am much happier and feel as though I am a stronger friend, partner, daughter, and student. 

References:

Gilligan, C. (1977). In a different voice: Women’s conception of self and morality. Harvard Educational Review, 47, 481-517.

Gilligan, C. (1982). In a different voice: Psychological theory and women’s development. Cambridge, MA: Harvard University Press. 

Gilligan, C. (1993). In a different voice: Psychological theory and women’s development. Cambridge, MA: Harvard University Press. (Original work published 1982)

Patton, L. D., Renn, K. A., Guido, F. M., & Quaye, S. J. (2016). Student development in college: Theory, research, and practice. San Francisco, CA: Jossey-Bass.