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

By Judith F. Clark

This dissertation is instantly a critique of the historic improvement of moment
Wave feminist idea and a suggestion for a brand new picture of feminist inspiration which unearths
its aspect of departure past the sexual binarism and reactive formations of id
that have ordinarily framed this theoretical venture. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of lady might be seen as singular
events or particular conducts of embodied lifestyles whereas feminist suggestion will be obvious
as the capability to a greater than own lifestyles. 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 impact, an have an effect on, a creation of extensive family which doesn't
precede or exceed its speedy expression. during this experience “woman” turns into an
experiment, achievable, a potential international, whilefeminist ethics turns into an ethics of
encounter involved in a sustainable futurefor either human society and the worldwide

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

Sample text

What makes women black and blacks women is always determined by their political relationship to white men, not a perception of their gender performances. Fourth, “authentically radical” women are politically ethical or moral because they use the language of “female” liberation only for the liberation of women. ) Today the statement above is simply confusing, perhaps irritating, but in the late sixties and early seventies, white feminists used this conflation jargon extensively. ”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.

Black Feminism: The Double Task In 1953 author Lorraine Hansberry read the newly translated The Second Sex, and in 1957 began composing an article commenting on the text and its American reception. Unfortunately the commentary was never finished--presumably because she was completing A Raisin in the Sun the same year. The essay, still in outline form, was later published in an anthology of her works edited by Robert Nemiroff. While this commentary was not made available to the public at the time of its writing, it represents the thinking of black intellectual women of the period.

This downfall represents a moral fault if the subject consents to it. 31 Firestone’s call for the elimination of all female reproductive functioning is a direct, if misconceived, response to the statement above. By translating this philosophical analysis of the consequences of radical freedom into a sociological imperative for female liberation, Firestone began to organize the American movement around a renunciation of maternity and an ethics of biotechnology rather than de Beauvoir’s ethics of self.

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