March 7, 2017

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

By Judith F. Clark

This dissertation is without delay a critique of the ancient improvement of moment
Wave feminist concept and an offer for a brand new snapshot of feminist proposal which unearths
its aspect of departure past the sexual binarism and reactive formations of identification
that have usually framed this theoretical venture. A Deleuzian Feminismoffers a
conceptual box within which the actualizations of girl could be considered as singular
events or certain conducts of embodied lifestyles whereas feminist suggestion can be visible
as the capacity to a greater than own lifestyles. 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 adventure attainable. faraway from being
obligated to a selected order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impact, an impact, a construction of in depth family members which doesn't
precede or exceed its fast expression. during this experience “woman” turns into an
experiment, available, a potential international, whilefeminist ethics turns into an ethics of
encounter taken with a sustainable futurefor either human society and the worldwide
ecosphere.

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

Sample text

In its layman’s version this psychology promoted self-actualization through self-affirmation and the rejection of rigid cultural roles and mores. The heralds of this psychology were heard in the rock music, poetry, and revived “folk music” of the period: be free, trust yourself, believe in love, save the world. In this scheme, self-transcendence amounted to countercultural or “anti-establishment” activity. The existence of the “self” was not put in question, only its prescribed modes of operation.

However, if the women she is referring to are neither American Negroes, ghetto Jews, or, for that matter, working class, the constituency that requires an experience of solidarity is not at all all women. The ambiguities of this analogy were inadvertently taken up by American feminist theorists. Because her argument for the existence of universal female oppression was grounded on an analogy with the oppression experienced by racial, ethnic and economic groups, the racial, ethnic and economic identity of women became inessential to the universal political objectives of the feminist movement.

P. 80. 57 women, by 1953 women’s liberation was a theory of future existence in need of Marxist correction. What had happened to the tiger-lilies, the pageant of individuals, when Lorraine Hansberry spoke of “woman’s” analogy to “the Negro” or when the Redstockings “repudiated” any differences among women? McDougald had not benefited from the philosophy of de Beauvoir, yet she was able to ascertain and articulate—even poetically—the concept of difference necessary for an adequate analysis of the conditions effecting black women.

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