Some essays published earlier as pamphlets

There is so much to respond to in your piece– I am especially grateful for the surprise comment that fell out of your mouth in the company of your old friend, which catalyzed this reflection.

Frederick Engels, Ernest Untermann, eds.

Samuel Moore, Edward Aveling, trans.

Kahane, trans.Foreword by Friedrich A.

Lovely, raging essay, locating the source of that anger so succinctly (and I get the underwear pick-up thing–no judging, here) that many have responded as I might have done at that age, when I faced all those conflicts. But somewhere I read a line from a Famous Woman who said that the time frame for women is different for men, so why do we attempt to achieve on a male timeline? I only offer that up to say that perhaps that this reality is also a driver for this struggle–that feeling that we’ll miss out if we aren’t the cool, happening young writer/creator/singer/whatever, with the operative word being “young.”

Foreword by Bettina Bien Greaves.

In the latter case, which seems like the most reasonable motivation (since people derive considerable personal satisfaction from having children), the relationship established is clearly an implied contractual one, with the benefits of parenthood weighed against the obligation to pursue the interests of the children.

Self-love, therefore, is no part of morality.

This motivates condition , that there is an duty where the other is in of serious and irreversible harm, the situation where someone would acknowledge their helpless state, perhaps, just by crying, "Help." Such a "help," however, cannot always be taken at face value.

Indeed it is exactly its counterpart.

A line therefore must be drawn between goods for others that will only concern us through contractual actions rebounding to our self-interest, and those goods for others that may make demands on us to act out of moral duty for the sake of those others even without expectation of benefit to ourselves.

However, preserving one's own life is not a duty.

Normally anyone is free to give supererogatory aid and assistance out of charity and compassion -- goods for nothing in return -- but making this a general obligation, as altruistic moralism does, erases the existence of contracts -- an to exchange goods is hardly necessary when one is obliged to give goods anyway, for nothing in return.

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Ability is easily concealed -- and many abilities are not even revealed except under stress and real need -- and needs are easily claimed, with any critical response attacked as heartless and selfish.

But when Watkins has a baby, her working life is thrown off-kilter:

This is the problem with Marx's principle for the utopian society: "From each according to his ability, to each according to his need"; for according to that principle it is worth the most to each individual to have as little ability and as many needs as possible.

“Yeah,” she says, “You should generally do exactly what you want.”

That helplessness can be real fraud, a deliberate manipulation of others, or it can arise merely from , which like is a moral weakness or carelessness of will.