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In the broader field of normative ethics, an ethics of care is a feminist intervention that grapples generally speaking with the problem of the other and how we ought to treat them. There are different approaches to producing a normative ethics鈥攁n idea of how we ought to be towards one another鈥攕uch as utilitarianism, which holds that we should make choices that benefit the greatest number of people. The feminist force of an ethics of care lies how it values the kinds of emotional labour and care work that build and sustain networks and that are often responsible for keeping the most vulnerable鈥攖hose who might be tossed aside in a utilitarian model鈥攁live.  

But care has also been the subject of much critique, particularly by Black and Indigenous scholars who have pointed out how feelings, especially feelings that cluster around the concepts of compassion, empathy, and care, can be used as justification for great violence. Care is often the name in which children are separated from parents, in which state power is extended into the lives and homes of BIPOC and disabled people, in which power decides whose lives matter. The capacity for empathy is the name in which white women extended the guiding hand of colonialism and imperialism that encoded white supremacy in churches and libraries and schools and hospitals. 

This is the context in which I find myself paying particular attention to how we鈥檙e talking about care right now. I keep thinking about Dr. Bonnie Henry, the provincial health officer here in B.C., crying at a press conference in early March. An act that, perhaps, in another time, might have been leveraged against her, a woman in a position of medical authority, was instead. These are times, we all seem to agree, when we need a lot more compassion and empathy. These are times when knowledge and expertise, necessary though they may be, come accompanied by feeling. 

That鈥檚 as true in the university as it is in public health. In this moment of global and () shared crisis, the idea that intellectuals and experts need to model disinterestedness or unemotional objectivity is crumbling around us. Academics insisting on a business-as-usual adherence to traditional notions of rigour look more and more out of touch. In the spaces of the university, our classrooms and our conferences and our associations,. Those of us who teach at universities and colleges are suddenly, unavoidably being reminded of our students鈥� humanity and our own, in the context of institutions that are invested in us becoming a little less human so we can be a little more efficient. Where a utilitarian approach to the current crisis in post-secondary education might celebrate the efficiencies of digital pedagogy or the 鈥渇ree time鈥� some academics seem to be finding right now, calls for an ethics of care emphasize the networks of connection that make our research and our teaching possible and encourage us all to nurture those networks, even if it鈥檚 at the expense of efficiency and utility.  

Suddenly, everywhere, it seems like care trumps structure. Deadlines, grades, and rubrics have become laughable, their arbitrariness impossible to ignore. And these transformations are not unique to the university. As the Canadian government implements , 鈥攁ll in the name of care. , seeming to recognize at last, as so many advocates have been arguing for so long, that drug users are part of our community, and that we cannot let some parts of our community suffer without all of us suffering. In the university, as in the world, we are perhaps realizing that our institutions, our systems, our rigour will not save us. We are being collectively called upon to reimagine these systems in terms of an ethics of care. 

But care as deployed by corporations or by the state in the interests of oppressive systems will not save us. We need to be suspicious when institutions claim to care, and when care is being used to maintain, rather than dismantle, fundamentally dehumanizing systems. As the many inequities and injustices in and beyond the university are being laid bare, care may be leveraged as a way to patch over them. What if we refuse this? What does it look like,, to 鈥渢hink (and rethink and rethink) care laterally, in the register of the intramural, in a different relation than that of the violence of the state鈥�? What forms of care might we enact that are not economized by the state or the university or for-profit ed tech companies? 

Alongside calls for care and empathy, we need to be asking: what does this care look like, and where might it be,, actually in service of the settler colonial state鈥檚 鈥渆conomization of emotion鈥�? We might also ask: who does the burden of care fall on, and how might a depoliticized call for empathy be invisibilizing the very real inequities this crisis lays bare, particularly the urgency of the many forms of underpaid, precarious, and often gendered and racialized front-line work, and care work, that has been declared urgent and essential? Is our care being leveraged to ensure that the university maintains its institutional and imaginative force in the midst of this crisis, rather than being exposed as a site of neoliberal profiteering?

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