Materialist Feminism

From Augustine’s (death) drive towards an imaginary time before speech to Marx’s drive toward an imaginary time after speech as we know it, we learn that we are always already within the bonds of the mother tongue. In the late twentieth-century, Derrida turns to both Augustine and Marx to repeat the fantasy of escaping the mother (tongue). Derrida responds to Marx’s analysis of our repeated failure to forget the mother tongue by turning to Augustine’s analysis of the mother’s touch: we (...) cannot forget the mother tongue because it is licked upon our skin. Drawing on Derrida’s relationship to Augustine and Marx on the topic of touch and language, I argue that although the bond of the mother tongue is inescapable, its very real grip upon our skin is founded upon a number of fantasies: the fantasy of the Mother, of a cut with the Mother by the Mother, which separates us from an original shared skin and binds us to the Mother tongue, the fantasy of self-articulation in the death of the Mother. I suggest that the symptoms of the fantasmatic foundation of our entrapment by the mother tongue-touch is expressed in barely perceptible glitches—a shiver passing over one’s skin, a stutter in one’s speech. (shrink)

This chapter shows that Fraser's redistribution-recognition justice model fails to provide us with a radical political imaginary to transform neoliberal capitalism into a better society. First, her principle of 'parity of participation' aims to include oppressed social groups into capitalism rather than transforming capitalism itself. Second, her idea of a 'constantly shifting identity' is implicated in the spirit of neoliberal capitalism. Third, her account of socialism implies a reformative socialist imaginary that merely attenuates the ills of neoliberal capitalism. Fourth, her (...) attempt to do away with the proletariat as a political subject does not allow us to theorize an agent of transformative change. To envision transformative change, feminists need a clear break with the language of recognition and the idea of the 'constantly shifting identity.' Furthermore, we need to bring back the radical imaginary of Rosa Luxemburg, who opted for a proletarian revolution instead of reforms within capitalism. Finally, I offer my idea of the proletariat as a subject-in-outline to further theorize the agent who incites a revolution. (shrink)

In this article, I respond to Laury Naranch’s and Mary Caputi’s discussion of my book Power and Feminist Agency in Capitalism (2017). In response to Naranch, I clarify how the political subject-in-outline translates into collective political action through the figure of the Chicana working-class woman. I also explain why the proletariat, more so than the precariat, implies a radical political imaginary if we rethink this concept in the context of my idea of the political subject-in-outline. I also clarify that my (...) chapters on Marx expose how Adorno and Marx have problematic imaginations of the working-class woman, which counter their otherwise radical imaginary. In response to Caputi, I clarify the meaning of capitalism in my book and underline that we need a rigorous critique of capitalism to counter the rise of the Far Right. I also explain why the fluid subject does not have agency and why the subject-in-outline is a better way to theorize transformative feminist agency. I also clarify that my conception of feminist political subjectivity does not assume a privileged vantage point outside power structures. (shrink)

In this paper, I explore some of the ambivalent potential of Graham Harman’s post-humanist object-oriented ontology for thinking about human beings as objects, and for how to be with human beings as objects. In particular, I consider the work of feminist phenomenologists attuned to objectification as both having a tradition of object-orientation and as already contesting the idealism that Harman opposes. Objectified human beings inhabit a site of ontological duality, often knowing themselves as objects for others, who thus experience the (...) ontological and epistemological disruptions that can emerge from the human activity of objectification. Absence of these analyses in OOO constitutes an important oversight, since the analyses draw attention not only to object relations among human beings, but thereby also point to ways of understanding human concept relations with non-human objects. (shrink)

Feminist standpoint theory has a troubled history that has limited its use and development as a core feminist epistemological project. This article revisits debates from its past, and re-examines an apparent central problem: that of the realism identifiable in FST. Looking closely at the criticism leveled against one particular standpoint theorist—Nancy Hartsock—I show the criticism not only to be unfounded, as has previously been argued, but also unnecessary. I demonstrate that the accusations of supposedly realist contradictions in Hartsock's work are (...) easily resolvable by engagement with critical realism. I argue that CR not only accommodates Hartsock's conception of realism, and so dissolves any contention, but that CR complements and shores up FST's central claim: that situated knowledge carries with it an epistemic privilege. Another contemporary conception of realism is being developed—New Materialism —that, it could be argued, would also be a suitable ontology with which to develop FST. I show how NM could present problems for FST as a fundamentally political project, and conclude that CR offers a more fruitful future collaboration for FST. (shrink)

In this accessible introduction for students, teachers, and activists, Chad Kautzer guides readers through the dynamic field of radical philosophy. Kautzer s innovative approach is to organize the analysis of radical philosophical projects from Marxism, feminism, and queer theory to radical environmental, race, and political theory around their defining methodological commitments and emancipatory goals. Beginning with a discussion of the historical, dialectical, and reflexive forms of critique these projects employ, Radical Philosophy reveals the internal structure and overlapping similarities of particular (...) philosophical projects discussed in subsequent chapters. The result is a coherent and systematic introduction for beginners and specialists alike. (shrink)

In this paper, I argue for reading Simone de Beauvoir’s call, in The Ethics of Ambiguity, to assume our ambiguity as a call to live experimentally. This paper has three mutually reliant strands of analysis: first, I draw attention to and catalogue some instances of Beauvoir’s use of scientific example; second, I derive, from a close and intertwined reading of those examples, implications about ambiguous subjectivity; in order to, third, suggest that those implications lead to the idea that the demand (...) to assume our ambiguity can be read as a demand to take up an experimental ethos. I show that such an ethos is predicated on making claims about a world that always escapes us, in which freedom is concretely engaged as the capacity to find and make meaning. (shrink)

In the dominant “climate change” imaginary, this phenomenon is distant and abstracted from our experiences of weather and the environment in the privileged West. Moreover, climate change discourse is saturated mostly in either neoliberal progress narratives of controlling the future or sustainability narratives of saving the past. Both largely obfuscate our implication therein. This paper proposes a different climate change imaginary. We draw on feminist new materialist theories—in particular those of Stacy Alaimo, Claire Colebrook, and Karen Barad—to describe our relationship (...) to climate change as one of “weathering.” We propose the temporal frame of “thick time”—a transcorporeal stretching between present, future, and past—in order to reimagine our bodies as archives of climate and as making future climates possible. In doing so, we can rethink the temporal narratives of climate change discourse and develop a feminist ethos of responsivity toward climatic phenomena. This project reminds us that we are not masters of the climate, nor are we just spatially “in” it. As weather-bodies, we are thick with climatic intra-actions; we are makers of climate-time. Together we are weathering the world. (shrink)

Iris van der Tuin redirects the notion of generational logic in feminism away from its simplistic conception as conflict towards a more nuanced conception of the methodology's useful structures. Experimenting with generational logic as an impetus for a new materialism, this book advances feminist politics for the twenty-first century.

This two-part paper is about the possibility of analyzing the content of chemistry from a gender perspective. The first part provides an example of what such an analysis would look like. The second part is an outline of the theoretical perspective that makes the analysis possible. The example is the model of the ideal gas, the cornerstone of the theory of matter in chemical thermodynamics. I argue that this model is built on fundamental philosophical assumptions (Platonic idealism, hierarchy among states (...) of matter, atomism/individualism, and the negligence of interrelationships among parts and of their embodiment) that have been problematized by feminist scholarship. The same patterns are evident in the treatment of ideal and real solutions in chemical thermodynamics. I argue that it is possible to imagine a theory that utilizes different philosophical ideas and which therefore would be more compatible with feminist values. (shrink)

At the core of conceptual understandings underlying a common-sense comprehension of matter is an assumed opposition of the intelligible and the sensible. Drawing on the writings of Giles Deleuze, Luce Irigaray and Elizabeth Grosz, this essay attempts to rethink the relations of matter through the work of materiality in the context of art. Focusing on the installation COVERS, by Melbourne-based artist Fiona Abicare, this examination argues that a mobilization of the disordering effects of matter instigates an interval. In this passage (...) of undecidability an understanding of matter as a vehicle for expression or medium for signifying something external to itself is challenged via a ceaseless interchange across the thresholds of surface and depth, face and mask, ornament and decoration. (shrink)

The 'traditional philosophical prestige' of seeing and touching, as analyzed by Emmanuel Levinas, comes to dominate the qualities of the other three senses. An investigation of the roles of these prestigious senses, along with the resultant privileged sense-organs of the hand and the eye, within phenomenology, psychoanalysis, and gender- or queer-theory suggests that the part of the prestige of touch will have been related to its function in the phenomenality of feeling. Yet the sense of taste seems to be as (...) applicable, if not more so, to the phenomenal experience of selfhood based on feeling as theorized by Edmund Husserl and Jean-Luc Marion. The tongue, rather than the hand, is reconsidered as a sense-organ of touch in order to salvage the all but lost tang of the tangible. As such, the tongue and taste not only illuminate the shortcomings of binary gender theories based on either inner feeling or outer surface anatomy (or, either interior orifices or exterior appendages), but further discover a remarkable phenomenology of the body to be found in the writings of Hélène Cixous and Monique Wittig that moves beyond certain masculine tendencies lurking about the hand and observation (as described by Freud and Butler). The phenomenal experience of the other that yields either empathy (for Husserl), love/eros (for Marion), or hearing and heeding 'Thou shall not kill' (for Levinas) has much to learn from the orality of women's writing. The third body, as written by Cixous, can experience the self as selftaste (as considered by Derrida) and experiences the other as the taste of the other. It is, thereby, opened to a love or a justice (or an erotic justice) beyond the proclamation of Levinas that 'ethics is an optics' as well as any ethics as a mere haptics to be found in Husserl or Marion, where feeling seems always determined by the hand. (shrink)

Anthropology diffracted : originary humanicity -- Just figures?: forensic clairvoyance, mathematics, and the language question -- Enumerating language : "The unreasonable effectiveness of mathematics" -- Natural convers(at)ions : or, what if culture was really nature all along? -- (Con)founding "the human" : rethinking the incest taboo -- Culpability and the double-cross : Irigaray with Merleau-Ponty.

Introduction: Over the past twenty-five years the sporting body has been studied in a myriad of ways including via a range of feminist frameworks (Hall 1996; Lowe 1998; Markula 2003; George 2005; Hargreaves 2007) and gender-sensitive lenses (e.g. McKay 1994; Aoki 1996; Woodward 2008). Despite this developing corpus, studies of sport only rarely engage in depth with the ‘flesh’ of the lived sporting and exercizing body (Wainwright and Turner 2003; Allen-Collinson 2009) at least from a phenomenological angle, and in relation (...) to female embodiment. It seems that a more corporeally-grounded, phenomenological perspective on women’s sporting embodiment would be a welcome addition to extant studies. In this chapter I suggest that employing a feminist phenomenological framework can provide a powerful lens through which to explore the subjective, richly-textured, lived-body experiences of sport and exercise. Phenomenology of course offers only one of a multiplicity of avenues to investigate the body in sport, and this chapter provides just a small glimpse of its possibilities. To-date studies of sporting experience employing a phenomenological theoretical framework remain surprisingly under-developed (Kerry and Armour 2000), as do those using its ethnomethodological offspring (Coates 1999; Burke et al. 2008). Further, as Fisher (2000) notes, the significance of the interaction between phenomenology and feminism has only relatively recently begun to be explored. It seems timely, therefore, to address this intriguing, potentially productive, but sometimes uneasy nexus, focusing upon female running embodiment in this case. (shrink)

In this dissertation, I develop a post-reflexive philosophical account of self-knowing subjectivity. I argue that ambiguity, not clarity, is the hallmark of intersubjective being and knowing, and that ambiguous being is particularly evident precisely where subjectivity occupies a central place: in theory. To illustrate this claim, I turn to the ubiquitous and indispensable technology of the glassy mirror, a material object and discursive trope which I use to enliven the Beauvoirean concept of situation: a lived ambiguity of being both subject (...) and object, both universal and particular, both for-self and for-others. Far from eschewing the historical importance of precision and determinacy in Western views of knowing well, my appeal to mirrors in this project allows me to read such values as sedimented in knowers’ ways of making sense of the world – of themselves and their objects of knowledge, as these are expressed through theoretical engagements. (shrink)

In this paper, I argue that Marx's central concern, consistent throughout his works, is to challenge and overcome hierarchical oppositions, which he considers as the core of modern, capitalist societies and the cause of alienation. The young Marx critiques the hierarchical idealism/materialism opposition. In this opposition, idealism abstracts from and reduces all material elements to the mind (or spirit), and materialism abstracts from and reduces all mental abstractions to the body (or matter). The mature Marx sophisticates this critique with his (...) theory of the commodity fetish. The commodity fetish abstracts the exchange-value (the mind) from the commodity's use-value (the body). Although Marx aims to challenge capitalism by abolishing the hierarchical relation among binary oppositions, I show that in his early and later writings on the working-class woman, he reinforces hierarchical binaries, pointing at the gendered unconscious structure of capitalism. (shrink)

This article engages critically with issues surrounding the theorization of the self and body relation, where the body is interpreted as material increasingly open to human intervention and choice. It is argued that this theorization rests upon a mind/body split that limits an understanding of embodied identity. The significance for feminism of undermining representational practices that rely upon this dualism are outlined and criticized for reproducing the logic of representation they set out to destabilize. An alternative strategy is examined and (...) the argument is made that to understand embodied identity the question must not be what do bodies mean but what can they do. Here feminist approaches that rely upon a radically different ontological position in order to move beyond the mind/body split are utilized. These theoretical debates are made meaningful through the lens of self narratives produced by young women–a context which demands the development of strategies for theorizing lived bodies. (shrink)

Cathryn Vasseleu _Textures of Light: Vision and Touch in Irigaray, Levinas, and Merleau-Ponty_ London: Routledge, 1997 ISBN 041514233 (hbk) 0415142741 (pbk) 157 pp.

This essay undertakes a reexamination of the notion of the receptacle/chōra in Plato's Timaeus, asking what its value may be to feminists seeking to understand the topology of the feminine in Western philosophy. As the source of cosmic motion as well as a restless figurality, labile and polyvocal, the receptacle/chōra offers a fecund zone of destabilization that allows for an immanent critique of ancient metaphysics. Engaging with Derridean, Irigarayan, and Kristevan analyses, Bianchi explores whether receptacle/chōra can exceed its reduction to (...) the maternal-feminine, and remain answerable to contemporary theoretical concerns. (shrink)

I analyze the relationship between women and nationalism and argue that women's "identity" and relationship to the "Other" is different from that of men, because within the nation women, though included, are so as subordinate to men. I argue, further, that the structures of nationalism are fundamentally homosocial, and antagonism toward women is one of the first forms of attack on the "Other" (including of course towards women of one's own nation). It is constitutive of "extreme nationalism" and is, as (...) subordinate inclusion, the pattern of other excusions. (shrink)

The Gendered Cyborg brings together material from a variety of disciplines that analyze the relationship between gender and technoscience, and the way that this relationship is represented through ideas, language and visual imagery. The book opens with key feminist articles from the history and philosophy of science. They look at the ways that modern scientific thinking has constructed oppositional dualities such as objectivity/subjectivity, human/machine, nature/science, and male/female, and how these have constrained who can engage in science/technology and how they have (...) limited our ideas of the possibilities for both humanity and science. Later sections contain readings that present key feminist theories about representation to examine how gender and technoscience are represented in areas of particular contemporary interest: the new human reproductive technologies, science fiction, film and the Internet. The readings constantly ask "Is this for women, for human beings?" Contributors: Alison Adam, Anne Balsamo, Lynda K. Bundtzen, Barbara Creed, Mary Ann Doane, Dion Farquhar, Jennifer González, Evelynn M. Hammonds, Donna Haraway, Fiona Hovenden, Luce Irigaray, Linda Janes, Gill Kirkup, Nina Lykke, Sadie Plant, Rosalind Pollack Perchesky, Londa Schiebinger, Vivian Sobchack, Deborah Lynn Steinberg, Nancy Leys Stepan, Nina Wakeford, Kathryn Woodward. (shrink)

Ecopolitics is a study of environmental awareness--or non-awareness--in contemporary French theory. Arguing that it is now impossible not to think in an ecological way, Verena Andermatt Conley traces the roots of today's concern for the environment back to the intellectual climate of the late '50s and '60s. Major thinkers of 1968, the author argues, changed the way we think the world; this owes much to an ecological awareness that remains at the heart of issues concerning cultural theory in general. The (...) book points to critiques of ecology in the work of Luc Ferry and Jean Baudrillard before turning to more complicated ecological awareness primarily in French thought. The author considers key texts by influential figures such as Michael Serres, Paul Virilio, Gilles Deleuze and Felix Guattari, Michel de Certeau, Helene Cixous and Luce Irigaray. (shrink)

Feminist standpoint theory posits feminism as a way of conceptualizing from the vantage point of women's lives. However, in current work on feminist standpoint the material links between lives and knowledges are often not explained. This essay argues that the radical marxist tradition standpoint theory draws on-specifically theories of ideology post-Althusser-offers a systemic mode of reading that can redress this problem and provide the resources to elaborate further feminism's oppositional practice and collective subject.

This thesis uses Deleuzian cybernetics to advance upon post-modern accounts of the contemporary image economy. It begins with the hypothesis that the schizophrenic behaviours of late capitalism have induced an irreparable crisis in the inherited `specular economy' (Irigaray). This is manifested as the breakdown of the laws of generalised equivalence between truth, value and meaning and the end of a stable signifier-signified relationship - theorised as the escape of reality into 'hyperreality', or the world become simulation according to Baudrillard. It (...) will expose the insufficiency of post-modern accounts which theorise this crisis in representation via methods which fail to escape their own always already representational terms and it will then rigorously follow through the implications of an image economy which is constituted by simulations which are `genuinely' sourceless, which do not imitate a prior reality but which rather synthesise forces and relations. To escape the closed loop of representationalism, it will divert attention away from the signifier and will concentrate on the sub-representational power of images to re-engineer reality and to re-invent the limits of the body. Using the theory and practice of Deleuze, Spinoza, Bergson, Benjamin and Virilio, it will treat images as planes of corporeal becoming - as material entities, virtual avatars, possessional states and conductors of pre-personal affect. Post-modem accounts which cite the overwhelming predominance of images sit uncomfortably with the theories of French anti-ocularcentrism - accessed here via Irigaray and Lyotard - which mark the demise of vision and its attached representational order. This paradox requires that a new perceptual relation be mapped - figured here as entirely corporeal, as tactile and synesthetic (Mcluhan) and therefore immersive. Both 'affect' and 'intensity', as modes of pre-personal perception, will be treated as tactile interactions for these responses to images demand that a body be always 'in touch' with its environment, always anorganically altering its perceptual capacities by rules of feedback. It will be argued that in this reality studio, the body no longer perceives via a specular light source, solid form and assumed phallocentric meaning. The proposed synthesis between cybernetic imaging technologies, immanent perceptual criteria and the ever-changing state of the body requires an engagement with the female since she bears a privileged relation to this scenario. In the specular economy, women have been assumed, like faithful images, to secondarily reproduce an underlying, phallocentric truth. However, it will be shown that just as images can work nonrepresentationally, so too can female bodies; on the one hand appearing representational but on the other conducting radically subversive effects. Where bodies and images are such simulatory becomings it will be shown how the female is neither representationally ordered (social constructivism) nor essentially defined (biological reductivism) but is rather cybernetically engineered. Throughout, her privileged access to the virtual realm beyond language will be used to substantiate the major claim of this thesis that cybernetic simulation is more concerned with the material alteration of an environment rather than with the implementation of linguistic obligation. (shrink)

This thesis addresses the relation between Immanuel Kant and Gilles Deleuze, with reference to women. It argues that Deleuze's "methods" reveal an intensive dyanamic in Kant obscured by readings which concentrate on the molar structures in his thought and that this dynamic is implicated with the deployment by Deleuze (and Guattari) of becoming-woman as a middle line which escapes the rational tribunal. It insists that a philosophy of difference function as a positive elimination of relations to unity, to the subject (...) and to other figures of power in philosophical thought and that Deleuze's oeuvre is a critical and creative engagement with the transformation of philosophical problems and the relation of thinking to history which emerge from this. The other theme, that of women, is addressed through Luce Irigaray's reading of Kant and Rosi Braidotti's reading of becoming-woman. I argue that whilst the former's critique of an uncritically assumed symmetry in Kant's work is effective and well-directed, she becomes caught in her own methodology of jamming, but that there are nonetheless strong and productive directions in her thought, many of which are parallel and/or connected to those of Deleuze and Guattari's becoming-woman. Against Braidotti's interpretation of becoming-woman, I argue that it adopts a molar political strategy and as such does not connect with the force behind this thought. Lastly, this thesis is an argument against bilateral sexual difference, in favour of distributive or 'n-sexes': the title, Breeding Demons connects the theme of demons in Deleuze's writing to the cycles which effect such distributions. (shrink)