A Deleuzian Feminism: Philosophy, Theology and Ethics by Judith F. Clark

By Judith F. Clark

This dissertation is straight away a critique of the old improvement of moment
Wave feminist thought and an offer for a brand new snapshot of feminist idea which unearths
its element of departure past the sexual binarism and reactive formations of identification
that have ordinarily framed this theoretical undertaking. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of lady could be seen as singular
events or exact conducts of embodied lifestyles whereas feminist inspiration could be visible
as the skill to a greater than own existence. inside this conceptual box sexual
difference isn't any longer tied to structuresof homogeneity yet to heterogeneous
assemblages which are innovations either ofimmediate encounters and the community of
interdependent assemblages that make all adventure attainable. faraway from being
obligated to a particular order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impression, an impact, a creation of extensive kinfolk which doesn't
precede or exceed its speedy expression. during this experience “woman” turns into an
experiment, plausible, a potential international, whilefeminist ethics turns into an ethics of
encounter serious about a sustainable futurefor either human society and the worldwide
ecosphere.

Show description

By Judith F. Clark

This dissertation is straight away a critique of the old improvement of moment
Wave feminist thought and an offer for a brand new snapshot of feminist idea which unearths
its element of departure past the sexual binarism and reactive formations of identification
that have ordinarily framed this theoretical undertaking. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of lady could be seen as singular
events or exact conducts of embodied lifestyles whereas feminist inspiration could be visible
as the skill to a greater than own existence. inside this conceptual box sexual
difference isn't any longer tied to structuresof homogeneity yet to heterogeneous
assemblages which are innovations either ofimmediate encounters and the community of
interdependent assemblages that make all adventure attainable. faraway from being
obligated to a particular order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impression, an impact, a creation of extensive kinfolk which doesn't
precede or exceed its speedy expression. during this experience “woman” turns into an
experiment, plausible, a potential international, whilefeminist ethics turns into an ethics of
encounter serious about a sustainable futurefor either human society and the worldwide
ecosphere.

Show description

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Extra resources for A Deleuzian Feminism: Philosophy, Theology and Ethics

Sample text

In order to comprehend the depth of conflation subtending these remarks the prevailing function of certain terms should be reviewed. First, “white people” are white men. Second, “radical women” are not differentiated from blacks except when blacks are “Toms,” (blacks who might as well be white with respect to their politics). Third, “political immorality” is betrayal of a people in struggle. 110,113. 40 as well be men). What makes women black and blacks women is always determined by their political relationship to white men, not a perception of their gender performances.

To rely on men for political direction or financial support became a sign of feminist failure, indeed, the failure of human being. This notion of failing “authentic” existence not only spurred women into the movement, but also set the first grounds for establishing a hierarchy among women. Words such as the following were received and disseminated as moral judgments rather than an ethical stance derived from a particular concept of being. Indeed, along with the ethical urge of each individual to affirm his subjective existence, there is the temptation to forgo liberty and become a thing.

52 ibid. 113-4 50 46 they have no culture, no community, no father’s/husbands to provide them a place in adulthood. The legitimate wife/mother is the white woman, but this privilege is her continuing enslavement. Therefore, black women must participate in the liberation of white women in order to free all women for legitimate human being in a society of equals. IV. The Return of the Repressed Firestone’s presumption that the elimination of the family and biological reproduction would lead to a society of equals, tapped into one of the greatest fears current in mid-century black communities: medically induced genocide through sterilization.

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