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

By Judith F. Clark

This dissertation is right now a critique of the ancient improvement of moment
Wave feminist concept and an offer for a brand new photo of feminist suggestion which unearths
its aspect of departure past the sexual binarism and reactive formations of id
that have usually framed this theoretical undertaking. A Deleuzian Feminismoffers a
conceptual box within which the actualizations of lady might be considered as singular
events or distinctive conducts of embodied lifestyles whereas feminist inspiration could be obvious
as the capability 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 event attainable. faraway from being
obligated to a selected order or held hostage to the functioning of a unmarried signifier,
sexuality is now an influence, an impact, a creation of extensive family which doesn't
precede or exceed its rapid expression. during this feel “woman” turns into an
experiment, conceivable, a potential international, whilefeminist ethics turns into an ethics of
encounter concerned with a sustainable futurefor either human society and the worldwide
ecosphere.

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A Deleuzian Feminism: Philosophy, Theology and Ethics

This dissertation is without delay a critique of the ancient improvement of moment
Wave feminist thought and a suggestion for a brand new photograph of feminist inspiration which reveals
its element of departure past the sexual binarism and reactive formations of identification
that have frequently framed this theoretical undertaking. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of girl might be considered as singular
events or particular conducts of embodied lifestyles whereas feminist inspiration will be visible
as the capacity to a greater than own existence. inside of this conceptual box sexual
difference is not 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 event attainable. faraway from being
obligated to a particular order or held hostage to the functioning of a unmarried signifier,
sexuality is now an influence, an have an effect on, a creation of extensive family which doesn't
precede or exceed its instant expression. during this experience “woman” turns into an
experiment, plausible, a potential international, whilefeminist ethics turns into an ethics of
encounter desirous about a sustainable futurefor either human society and the worldwide
ecosphere.

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

Example text

The “Negro woman,” in this sense, becomes a transient or indeterminate entity with respect to the rebelliousness of “natural” human being. Once again, however, the natural entity can only escape inscription/conscription by becoming an abstract universal. As we have seen, assimilating feminist concerns to Marxist rhetoric was often a confusing, if not a confounding, affair. For writers attempting to express the particularity of multiple social oppressions, the task was even more complex. To be both the object and the subject of an expanded and multidimensional Marxist discourse presented problems resulting in identity drifts and dislocations.

Consequently, female psychosexual being could be viewed as a man-made social construct, which had no existential justification, and any woman who willingly submitted to sexual identification could be seen as committing a moral offense against authentic being. However, de Beauvoir’s actual concern was to create a subject of female sexuality, a self concept that would grant women control and authorship of their sexual being or a subjectivity that would be a gendered being-for-itself. The difficulty is that women’s attempts to achieve being-for-itself are virtually impossible within a framework that posits two forms of being and only one position for subjectivity; that is, one mode of “authentic” being.

36 The imperialism and subsequent elision of black male and female identifications in Jones’s statement, speaks not only to the lack of critical tools that plagued the early Second Wave movement, but represents a rhetoric that in great part was lifted from the texts of de Beauvoir and Firestone. Ironically, it was precisely de Beauvoir’s description of the effects of women’s dependence on exterior or imaginary sources of identification that should have come to the surface here. ”37 Jones’s imaginary identifications are at once the pure idea of her destiny.

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