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Mary Field Belenky

Blythe McVicker Clinchy

Women's Ways of Knowing (10th Anniversary Edition): The Development of Self, Voice, and Mind Paperback – Jan. 9 1997

by Mary Field Belenky (Author), Blythe McVicker Clinchy (Author), Nancy Rule Goldberger (Author),

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Despite the progress of the women's movement, many women still feel silenced in their families and schools. This moving and insightful bestseller, based on in-depth interviews with 135 women, explains why they feel this way. Updated with a new preface exploring how the authors' collaboration and research developed, this tenth anniversary edition addresses many of the questions that the authors have been asked repeatedly in the years since Women's Ways of Knowing was originally published.

ISBN-10

0465090990
ISBN-13

978-0465090990
Edition

Revised
Publisher

Basic Books
Publication date

Jan. 9 1997
Language

English
Dimensions

15.24 x 1.91 x 23.5 cm
Print length

288 pages
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Product description

About the Author

Mary Field Belenky is a consultant on human development and an associate research professor at the University of Vermont. she lives in Marshfield, Vermont and New York City.

Blythe McVicker Clinchy is a professor of psychology at Wellesley College and lives in Boston, Massachusetts and Marshfield, Vermont.

Nancy Rule Goldberger is a member of the psychology faculty of The Fielding Institute in Santa Barbara, California, and lives in Housatonic, Massachusetts and New York City.

Jill Mattuck Tarule is a professor and the dean of the College of Education and Social Services at the University of Vermont and lives in Essex, Vermont.

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Product details

Publisher ‏ : ‎ Basic Books; Revised edition (Jan. 9 1997)
Language ‏ : ‎ English
Paperback ‏ : ‎ 288 pages
ISBN-10 ‏ : ‎ 0465090990
ISBN-13 ‏ : ‎ 978-0465090990
Item weight ‏ : ‎ 374 g
Dimensions ‏ : ‎ 15.24 x 1.91 x 23.5 cm

Best Sellers Rank: #274,271 in Books (See Top 100 in Books)
- #62 in Social Groups
- #200 in Gender Studies Textbooks
- #738 in Marriage & Family

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98 ratings

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Mary Field Belenky
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very inspiring

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Monika

A fascinating look at the psychology of the female mind.

Reviewed in Canada on December 21, 2003

Building on the work of previous psychologists interested in the study of the female mind, Mary Belenky and her colleagues have conducted interviews with a sample of 135 women enrolled in various teaching institutions (whether it be a university, community college, or some other institution such as a clinic to aid parents). The authors looked for patterns in the responses they received, and were able to draw together a concept of how women deal with knowledge.
The small size of the sample of women interviewed may be looked upon by some as a weak point of the study, but there are some strong motives behind this conscious choice the authors made. Belenky and her colleagues wished to get to know each woman personally, and to conduct a full, comprehensive interview with each one so that they could provide examples to accompany their theories, rather than simply quizzing an overwhelmingly large study group and giving their supporting evidence only in the form of numbers and statistics.
The authors have identified five different "ways of knowing" that women utilize. The first one addressed is give the name of silence. By "silence" the authors do not mean an absence of speech, but rather a state of being intellectually voiceless. They do not see themselves as beings capable of receiving or retaining knowledge, and are therefore subject to the control of those around them.
The second way of knowing discussed is termed "received knowledge." Received knowers believe themselves able to learn from others, and even to pass on what they have learned, but they do not see themselves as capable of independent, original thought. The authors identify both silent women and received knowers as dualists. They see things in terms of black and white, right and wrong, and one of the two is always seen as superior to the other.
"Subjective knowers" do realize that they have the ability to formulate knowledge for themselves, and rely on a strong inner voice with which they develop their thoughts. They believe all knowledge to be subjective, and every person's opinion to be equally valid, though applicable only to that person. In this sense, subjective knowers are multiplists rather than dualists. They recognize that there are shades of grey and that one answer to a problem may not be better than another.
"Procedural knowers," which might also be called objective knowers, base their development of knowledge solely on objective, scientific procedures. They distrust as fallible any sort of "gut instinct" that the subjective knowers realy so heavily on. Procedural knowers are also multiplists, however, in that they recognize that there may be more than one "right" answer in a particular situation. This way of knowing is identified as more masculine, and that which tends to be advocated in traditional educational institutions.
The last way of knowing is referred to as "constructed knowing." These women see all knowledge as contextual, and rely on both subjective and objective methods to arrive at "truth."
I would like to point out that, while one can get the impression from the text that these five ways of knowing are a sequence that one progresses through in the order they are discussed, this is not always the case. Any given woman may shift between any particular ways of knowing in any order, and over any period of time, and they may not ever experience every single one of them. In fact, I would venture to say that most women do not experience each one. A woman may also fall between two different ways of knowing, or may, at any given point in her life, utilize one way of knowing in one aspect of her life, and a different one in another. For example, a woman may be silent in her home environment, but act procedurally in her workplace.
Belenky and her co-authors go on to look at how these ways of knowing appear within family structures, and what the consequences of each on both parents and children are. They conclude by evaluating modern academic institutions and proposing a method of education that would be more suited to women.
The authors do not compare and contrast male and female ways of knowing in this study - male ways of knowing really aren't looked at at all, except to point out the influence traditional male thought has had on women. Neither do the authors hold one or the other up as being superior. They simply recognize that men and women tend to approach knowledge differently, and that ways of knowing that work for men may not work for women. This is certainly not any sort of final word in female psychology, any even the authors make note of the fact that others may interpret the results of their study differently, but it is a very worthwhile and thought-provoking read and I would highly recommend it.

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Helpful

A refreshing point of view

Reviewed in Canada on March 29, 2003

Starting from the awareness that much of the way education (both formal and informal) is carried out in society is very male-dominated and the voice and experience of women is largely absent, Belenky and her co-authors make a case for examining ways of knowing and learning that is unique to women. The authors recognise early differences in studies that have included women as a primary or central focus, such as those of Carol Gilligan. One strong tendency of women's ways of knowing in these early studies is the presence of responsibility and connectedness that significantly exceeds those of men. After exploring different aspects of knowledge and how women come to acquire, use, produce, and disseminate this knowledge, the authors work to put these insights in context for the family and academia. The authors work largely in the area of developing for women a means of gaining a greater sense of self (also see Howard Gardner's section on personal intelligence in his book, Frames of Mind). This sense of self enables women to construct meaning for themselves, and find their own voices for both teaching and learning.
Perhaps one criticism I would hold is that, while this work looks at women's experience, it still seems to remain very Euro-centric. I am reminded of the arguments of black women against feminist theological processes, which led to the development of womanist theological discourse.
Recently I received an email from a friend with a link to an on-line quiz, which was attempting in a Turing-machine sort of way to be able to determine one's gender from the answers given to a set of questions. As I was taking the test, I thought about it in the context of women's ways of knowing and learning, and realised that this test was very objective, non-connected, largely non-feeling, and very masculine in approach. Certainly this test did not have the kind of objectivity called for in the text. 'Objectivity in connected teaching, as in connected knowing, means seeing the other, the student, in the student's own terms.' (p. 224) This test was seeing everyone in terms of a standard model, a model derived from male-dominant considerations.
For the sake of liturgy and learning, which is my particular field of study, and the purpose behind reading this book, the kinds of issues raised here are important. The authors begin with the idea of silence. This is not a silence like monastic silence or the silence between prayers, hymns and readings, but rather a silence of voices from the shaping and practice of the community. Too often liturgy is viewed, by laity and clergy, as something handed to them from 'authority' with little or no room for adaptation or adjustment to context. When liturgical practice becomes this rigid or this 'unlistening', it can cease to have any many or validity for the community of worshippers.
The authors also develop ideas of received, subjective and procedural knowledge, all of which can be used in liturgical practice. There can be, particularly in my prayer-book-heavy tradition, a tendency to emphasise received knowledge and some aspects of procedural knowledge, while confining other types of knowledge to secondary or tertiary roles in the liturgy. Dialogue sermons and opening up the participation to others can enhance the service, broadening it to other forms of learning styles.
Applying the principles of connected teaching to liturgy can have important results. 'Connected teachers try to discern the truth inside the students.' (p. 223) Perhaps this same kind of constructed style of shaping the liturgy to be more inclusive, more sensitive to the voices of the members of the community while still paying respect to the overall shape and intention of the community, can lead to greater connectivity of the community amongst itself, and of the community members to the experience of the liturgy.
Overall, this book can yield insights into many types of practices, learning, and knowledge. While it does not constitute the final word on intelligence by any means, it is a valuable conversation partner.

Helpful

Andrea M.. Ahlsen

Letting the woman's voice roar...

Reviewed in Canada on December 22, 1998

"Women's Ways of Knowing" is an outstanding book based on experiential studies and interviews of 130+ women in varying fields, roles, and capacities. It explores the different "voices" or lack thereof that women hide and/or exhibit. This book not only looks at how women "learn" in formal and informal settings yet it looks at the challenges that women face in a masculine-structured society and educational settings. I found this book to elicit varying emotions from anger to happiness to loneliness. I recommend this book for any woman who is trying to discover who she is, what she's about, and how she got there. I also recommend this book for men to, at the very least, contemplate from a factual standpoint the challenges and ambiguous positions that women face today and tomorrow.

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Alexandra

Five Stars

Reviewed in the United Kingdom on January 8, 2015

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Well written, thought provoking - a very interesting study into the non-linear epistemological development of women.

Laurie Simpson

Five Stars

Reviewed in the United Kingdom on October 9, 2015

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Great book

Mrs. S. T. Griffiths

Five Stars

Reviewed in the United Kingdom on January 4, 2016

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Excellent book

Mujtahid

発送も迅速でとても満足しております。

Reviewed in Japan on February 24, 2013

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書籍の状態は、書かれてあった通り、良好でした。発送も迅速でとても満足しております。

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CS

Still groundbreaking and insightful

Reviewed in the United States on April 17, 2013

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I am an educator at a law faculty and I take my teaching very seriously. Until I read this book I had very set ideas about how my students learn, and particularly about the quiet ones and their lack of will or preparation. This book blew my antiquated ideas out of the water and I have found it to be truly enlightening to consider that my female students may be learning entirely differently from how most of my male students learn, and that if I ask questions in a different way, it invites debates which are more inclusive, and affirms those (male or female) who otherwise feel excluded.

In particular the distinction between separate and connected learning has been really eye-opening for me. Reading this book has shed a new light on my own learning processes and on the kinds of debates I have with friends, whether or not they are highly educated. Fantastic work written int he 1980's which still has so much to teach us today.

19 people found this helpful

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