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Displaying: 81-100 of 323 documents


81. philoSOPHIA: Volume > 10 > Issue: 1
Alyson Cole, Kyoo Lee

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essays

82. philoSOPHIA: Volume > 10 > Issue: 1
MD Murtagh

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A metaphysical strand of C. S. Peirce’s American pragmatism resonates deeply in potential alliance with “incorporeal feminism”: a transcontinental philosophy with origins in Luce Irigaray’s ethics of sexual difference. A psychoanalyst trained by Lacan himself, Irigaray analyzes the unconscious of various philosophical systems, revealing dualism as an underlying phallic structure. In the dualism between idealism and materialism, she explains, the terms become sexually coded: idealism, paternal-masculine; materialism, maternal-feminine. Incorporeal feminism does not merely invert the roles, but radically reimagines the relation between them, postulating the ideal as a maternal condition of possibility for birthing the material into existence; not separate substances but the inseparable activity of materiality making itself. For Peirce, ideas act; and though he was by no means a feminist, his metaphysics lend at least three insights to incorporeal feminism: (1) an alternative to dualism in the trichotomic categories “firstness, secondness, and thirdness”; (2) an evolutionary cosmology where the material universe is a gestating embryo within a womb; and (3) an objective idealism: a model for addressing the dilemma of when sexual difference begins. Within “firstness,” sexual difference is ideal; an incorporeal activity pre-existing and latently imbuing materiality to varying degrees, ultimately expressing itself in certain life-forms as bodily differences.
83. philoSOPHIA: Volume > 10 > Issue: 1
Jana McAuliffe

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This paper engages television comedy to critique the ethical values that are amenable to neoliberal capitalism. First, I explore the co-optation and containment of feminism as a collective social change movement by postfeminist and neoliberal cultures. I show how self-reliance and resilience become legible as classed, raced, and gendered values packaged for feminine, neoliberal women. Next, I address the specific challenges that neoliberal biopower poses for ethical values as they have been traditionally understood. I then argue that comedy is a particularly effective medium through which to consider the generation of resistant values that can support feminist collectivity. I develop a provisional protocol for engaging ambivalent media and read two scenes from TV comedies focused on the femininity of class-aspiring or class-privileged women. This critically exposes what kinds of values might counter the co-optation of self-reliance and resilience. I conclude that cultural performances of femininity not only codify neoliberal values, they also are a resource for generating resistant feminist values inasmuch as they present intentionally frivolous modes of living. Within such a culture frivolousness becomes viable as a mode of everyday ethical commitment that can disrupt the negative impact of neoliberal biopower.
84. philoSOPHIA: Volume > 10 > Issue: 1
James Sares

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Deleuze and Guattari’s schizoanalytic project has been understood to be antithetical, or at best indifferent, to any project of sexual ontology. Against these dominant views, I argue for an interpretation of the schizoanalytic project that does justice to the differentiation of beings—particularly the human being—according to distinct forms of sexuate morphology. I claim that, although it is largely absent in Deleuze and Guattari’s writings, we can read this kind of determinate sexual difference into their project at both the organic stratum of the organism and the alloplastic stratum of human signification and meaning. Given its importance in structuring bodies and organizing generational reproduction, I consider how sexual difference is the historical condition of possibility for alloplastic subjectivity. Nevertheless, I argue that the innovative features of Deleuze and Guattari’s schizoanalytic project emerge from their recognition that neither the organismic structure of sexual difference nor its social and personal representation is static. As such, reading sexual difference into the schizoanalytic project not only supplements Deleuze and Guattari’s work but also opens possibilities for developing a sexual ontology that recognizes the dynamic embodiment of individuals without denying the structural reality of sexual difference (particularly, for the human being, as male/female).
85. philoSOPHIA: Volume > 10 > Issue: 1
Ann J. Cahill

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Feminist theory has produced a robust literature on embodiment that explores phenomena such as maternity, mobility, ability, and aging. However, the field has produced surprisingly few analyses of the bodily phenomenon of voice; references to voice in the context of critical theory are almost entirely metaphorical in nature, a relegation that obscures the philosophical relevance of voice as embodied phenomenon. Using insights garnered from the fields of sound studies and musicology, I argue that contemporary feminist theory should address the social, political, and ethical meanings of the bodily, material phenomenon of vocality. Specifically, I argue that vocality is better understood as intervocality, that it is an existentially significant aspect of identity, and that it is implicated in systematic inequality and social relations (both individual and structural) in meaningful ways. I critique Adriana Cavarero’s approach to vocal justice, demonstrating that it does not sufficiently take up the challenges of intervocality. The article concludes with some preliminary remarks regarding a conceptualization of vocal justice.

transcripts

86. philoSOPHIA: Volume > 10 > Issue: 1
Edith Jeřábková, Francis McKee

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87. philoSOPHIA: Volume > 10 > Issue: 1
Sarah Keller

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88. philoSOPHIA: Volume > 10 > Issue: 1
E. Tracy Grinnell

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book reviews

89. philoSOPHIA: Volume > 10 > Issue: 1
Rebecca Hill

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90. philoSOPHIA: Volume > 10 > Issue: 1
Rose Trappes

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91. philoSOPHIA: Volume > 10 > Issue: 1
Morgan Jean Jennings

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92. philoSOPHIA: Volume > 9 > Issue: 2
Alyson Cole, Kyoo Lee

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essays

93. philoSOPHIA: Volume > 9 > Issue: 2
Roderick A. Ferguson

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This article uses the circumstances of black intimacies within the nineteenth century to analyze the ways in which the law, by definition, limits human possibility and agency. This limiting of possibility and agency is then visited upon LGBT people in the moment of marriage equality. The article attempts to show how that limiting is, in fact, part of the definition of legal personhood. While expanding forms of agency prescribed by the state, the law has also worked to narrow the forms of social agency produced and enacted by minoritized communities. This article, in sum, takes the marriage right as an example of a legal agency that confers personhood and narrows the intimate universes and social capacities produced by racial and sexual minorities.
94. philoSOPHIA: Volume > 9 > Issue: 2
Namita Goswami

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This essay conducts a comparative reading of Gayatri Spivak’s discussion of the Hindu epic Mahabharata and Mahasweta Devi’s story “Draupadi.” While scholars have examined Devi’s tribal protagonist Draupadi in conjunction with the high Hindu goddess Draupadi of the epic, I suggest that the former’s viswarupadarshana (revelation of form) should be read in contrast to the role of the Mahabharata’s Hindu God Krishna. This comparison shows the feminist and postcolonial import of Devi’s story, as it demonstrates the continuity of caste-based tribal exploitation from antiquity to globalization. Along with this critique of tribal women’s subalternity in the national imaginary, Devi’s story stages a terrifying singularity that disrupts the sociopolitical logic of gender. Draupadi occupies the position of the subject of knowledge to invert the Indo-Aryan (mythology based) ontograph. By unraveling the “she” that must be perpetually murdered for (this kind of) historicity to take root, Draupadi pours (back) into an encounter between agent and subaltern the affectivity ideologically excised for an illusion to be seen as truth and, hence, as history.
95. philoSOPHIA: Volume > 9 > Issue: 2
Jennifer Purvis

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This analysis connects the resurgence of affect theory known as “the affective turn” with the locus of attention surrounding abjection and examines the workings of abjection within the logics of disgust and shame, as well as the political potential of shame. The abject not only informs structures of knowledge and power that govern how subjectivities and group formations are founded and regulated, but provides elements of fluidity and ambiguity that allow us to challenge the affective patterns associated with the abject and locate resources in shame that contribute to restructuring the terrain of politics beyond a simple conversion of shame to pride.
96. philoSOPHIA: Volume > 9 > Issue: 2
Mariana Ortega

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Inspired by the Kristevan notion of abjection and her view of the corpse as the “most sickening of wastes,” I propose a notion of photographic incandescence—the affective and carnal possibility of a photograph to undo the self. I first discuss the notion of abjection and its relation to incandescence and explore how this incandescence is connected to Kristeva’s view of the corpse. Second, I discuss the notion of photographic incandescence in light of an analysis of Susan Meiselas’s photograph, Cuesta del Plomo, and Roland Barthes’s notions of piercing and fulguration. Finally, I engage Gloria Anzaldúa’s practice of putting Coyolxauhqui together in its attempt to “re-member” the self through the act of creativity, an experience not without pain or the possibility of failure and unreconcilable carnal excess.

archives in transition

97. philoSOPHIA: Volume > 9 > Issue: 2
Kyoo Lee

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This essay introduces the work of the “first generation” Korean feminist photographer Youngsook Park (b. 1941). Highlighting the spirited and critical “wildness” of her feminist aesthetic agenda, with a topical focus on her iconic Michinnyeon Project (1996–2005, “The Mad Women Project,” retranslated here as “The Crazy B*tch Project”), this dossier also contextualizes her more current projects such as Michinnyeon · Balhwa-hada (Blooming/Uttering) (2016) and Could Not Have Left Them Behind (2017) along with her broader lifetime achievements thus far.
98. philoSOPHIA: Volume > 9 > Issue: 2
Rachel Levitsky, James Loop, Rachael Guynn Wilson

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This dossier introduces and celebrates the work of Belladonna* Collaborative—a radical feminist press, reading series, and collective—on its twentieth anniversary. Included in the dossier are two documents from recent Belladonna* events: the first is a partial transcript of a conversation between poets Bernadette Mayer and Stacy Szymaszek, and the second is an introduction by Rachel Levitsky to Belladonna*’s first Lesbian All-Stars reading. The documents are prefaced by a brief headnote on the mission and history of Belladonna*.

translators’ notes

99. philoSOPHIA: Volume > 9 > Issue: 2
Chun-Mei Chuang

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100. philoSOPHIA: Volume > 9 > Issue: 2
Mary Ann Caws

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