This article revisits Irigaray's theory of sexual difference in the light of more contemporary developments in terms of nomadic becomings and non-unitary subjectivity, especially in Deleuze. It defends the notion of embodied materiality on philosophical grounds, by linking it to the issues of power, access, hegemony and exclusion, which are central to post-structuralism. Through a detailed analysis of the sexual politics of difference feminism, the author argues for a non-reactive redefinition of the feminine as a project of becoming, and (...) connects it firmly to feminist discussions about gender and queer theory. (shrink)

In this paper I argue that the idea ‘becoming-woman’ is an attempt to transform embodied experience but, because it is unable to concern itself with mechanisms, structures and processes of sexual differentiation, fails in this task. In the first section I elaborate the relationship between becoming-woman and Deleuze's ‘superior’ or ‘transcendental’ empiricism and suggest that problems can be traced back to an underlying Humean empiricism. Along with Hume, Deleuze, it seems, presumes a bundle model of the (...) object which dissolves things into episodic objects of perception and leaves the subject unable to distinguish between fanciful objects, erroneous perception and any other thing. The empiricist ontology thus has consequences for epistemology and leaves us unable to question the conservative tendencies of common sense. As an alternative to transcendental empiricism, the second section considers how transcendental realism, with its ontological commitment to the mind-independent character of things, may provide a more fruitful and productive line of enquiry. Given that there is such a choice, in the third section I speculate as to the specific desires that drive such philosophical abstraction; abstraction which culminates in the non sex-specific figure becoming-woman whilst disguising the mind-independent character of the mechanisms, structures and objects that affect the subject. So I conclude that, despite all appearances of radicalism, the philosophical model ‘becoming-woman’ – aligned as it is with schizo-processes and the philosophical loss of mind-independent things – is more of the same and sexual difference remains a hidden term. Due to this, I believe that feminists should view it with suspicion. (shrink)

Feminist and post-colonial theorists have embraced Deleuze and Guattari’s terminology of becoming-woman and nomadism, and have done so despite criticisms that these terms appropriate the struggles of real women and stateless persons. The force of the real has become especially acute in the twenty-first century in the wake of neoliberal mobilisations of feminism as yet one more marketing tool. Rather than repeat the criticism that identity politics deflects attention from real political struggles, we can see terms such as (...) ‘becoming-woman’ as creating a different conceptual terrain that refuses the opposition between real politics and the fabulations of identity. The problem with identity politics is not that it divides the polity but rather that it freezes such divisions and identifications at the level of humanist recognition. (shrink)

Gandhi's politics is thoroughly biopolitical and ‘minoritarian’ in all its aspects. His political practice and concepts could be redefined as micro-political experiments in the Deleuzian sense. Gandhi himself viewed his life and practices as ‘experiments’. Like Gilles Deleuze, who grants the concept of becoming-woman a privileged position in his philosophical idea of becoming, Gandhi gives becoming-woman a decisive role in his experiments of ‘self-rule’ in both its personal and collective sense. He sees woman as (...) the emblem of ahimsa, which according to him is the only principle and means to attain ‘self-rule’. Gandhi identifies the minoritarian political potential of woman as against Man, who resists becomings by being himself destined to be static and standardised, that is, ‘Majoritarian’. From this perspective, Gandhi's concept of the practice of Brahmacharya is an experiment in becoming-woman by creating a new line of relation between man and woman that goes beyond the confinement of conjugal sexuality and familial desire. Building upon the complementary relation between the philosophical concepts of Deleuze and the political practice of Gandhi, this paper attempts a detailed re-evaluation of Gandhi's practice of Brahmacharya as a political experiment in liberating man, who otherwise acts as a subject of the colonial, national, patriarchal and biopolitical powers. (shrink)

Just as becoming-woman is a divided concept, looking back to a seemingly redemptive figure of the feminine beyond rigid being, but also forward to a positive annihilation of fixed genders, so modernism was also a doubled movement. But modernism was a pulverisation of ‘the’ subject for the sake of a plural and multiplying point of view, and like ‘becoming-woman’, should be read as a defiant and affirmative refusal.

RESUMEN: Jacques Lacan introduce en su seminario XX Aún una distinción entre dos tipos de goce [jouissance]: un goce fálico o sexual propiamente masculino, y en el caso de la posición femenina, y complementario del anterior, un goce Otro o goce del cuerpo absolutamente particular de cada mujer. Deleuze y Guattari piensan la feminidad en Mil mesetas como un devenir-mujer consistente en la construcción de un "cuerpo sin órganos" singular y propio más allá del organismo que resulta de disciplinar familiar (...) y socialmente este cuerpo. Este estudio pretende demostrar la convergencia de ambas propuestas al pensar la feminidad como una vivencia singular del propio cuerpo. ABSTRACT: Jacques Lacan distinguishes in his seminar XX Still between two types of jouissance: a phallic and male sexual jouissance, and in the case of the women, an absolutely particular Other jouissance of the body of each subject. Deleuze and Guattari think femininity in A Thousand Plateaus as a becoming-woman involving the construction of a "body without organs" unique and singular beyond the familiarly and socially disciplined body. This study aims to demonstrate the fundamental coincidence of both proposals when thinking femininity as a particular experience of the own body. (shrink)

...Through this eleven-session Bible study, you will learn to turn from worldly satisfactions to a life of contentment, from selfishness to humility, and from unbelief to rich fellowship with God.--back cover.

Interpreters of Theaetetus are prone to endorse the view that a god gave Socrates maieutic skill. This paper challenges that view. It provides a different account of the skill’s origins, and reconstructs a genealogy of Socratic philosophy that begins and has its end in human experience. Three distinct origins coordinate to bring forth a radically new conception of philosophy in the image of female midwifery: the state of wonder (1. efficient origin), the exercise of producing, examining and disavowing beliefs in (...) the gradual cultivation of human nature’s lack of skill (2. material origin), and Socrates’ understanding of god’s assistance as an endorsement of his mental infertility and the benefit of a particular form of dialectical training (3. formal origin). The paper concludes by arguing that Socrates transforms philosophy into a pursuit of wisdom that has its telos in becoming like a woman. (shrink)

Interpreters of Theaetetus are prone to endorse the view that a god gave Socrates maieutic skill. This paper challenges that view. It provides a different account of the skill’s origins, and reconstructs a genealogy of Socratic philosophy that begins and has its end in human experience. Three distinct origins coordinate to bring forth a radically new conception of philosophy in the image of female midwifery: the state of wonder, the exercise of producing, examining and disavowing beliefs in the gradual cultivation (...) of human nature’s lack of skill, and Socrates’ understanding of god’s assistance as an endorsement of his mental infertility and the benefit of a particular form of dialectical training. The paper concludes by arguing that Socrates transforms philosophy into a pursuit of wisdom that has its telos in becoming like a woman. (shrink)

More than 70 years have passed since the debut of Wonder Woman in All Star Comics. To the wonder of many, Wonder Woman remains one of the most popular comic‐book superheroes of all time. Wonder Woman is a walking, and sometimes flying, paradox of attributions and images. This chapter explores the complexities of Wonder Woman's identity, as she navigates male and female spheres of existence to embody a modern American ideal. The critical feminist task is for (...) women to transcend barriers to freedom so they can begin to forge their identities and enjoy selffulfillment. Wonder Woman challenges established social roles and the assumed facticity of life by creating her identity in the world, an identity born out of sacrifice and pain. Wonder Woman's feminist spirit originates in her ancestry. Despite Wonder Woman's respect for her mother's authority and commitment to women's independence, romantic love prevails. (shrink)

Judith Butler claims to have based her theory of gender performance on Simone de Beauvoir’s path-breaking idea that one is not born, but rather becomes, a woman. However, Butler’s interpretation of Beauvoir’s work departs considerably from Beauvoir’s own expressed view which is that women are shaped by an interplay of femininity (construed by cultural and structural norms) and sexed bodies and that the concept of woman is a mutable one that can accommodate increasing degrees of freedom. In this (...) paper I explore Beauvoir’s theories further, showing how they depart from Butler’s interpretations of them and in the process exploring the contribution that Beauvoir and Butler respectively make towards understanding ongoing gender inequality. Finally, I compare and contrast the role of temporality and the life course in ‘becoming a woman’ and in performing gender respectively, focusing on the figure of the post-menopausal woman in particular. (shrink)

The dynamic mother-daughter relationship can be loving and supportive at best as well as contentious and tragic. It is a relationship predicated on maternal instinct which can provide direction and support for deep insight into notions of womanhood, personal and political philosophies. However, in providing this guidance, ironically this same maternal guidance can act to stifle the growth of an adolescent daughter as she transitions into womanhood. Jamaica Kincaid’s ‘Annie John’ can be seen as an exemplar of this transition. Annie (...) has to contend with not only her mother’s maternal pressure on her to conform, but she must also adhere to cultural expectations of a creolized culture predicated on both Africana and British understandings of femininity, social expectations, womanhood, and etiquette. This challenges Annie’s own emerging philosophy and desire for independence and self-definition. As discussed in this paper, success can be achieved outside and beyond the mother-daughter dynamic once a daughter has had the opportunity to consider, realize, defy the hypocrisy of being encouraged to be independent whilst being forced to follow one’s mother’s notion of womanhood. In a valiant attempt to avoid the tragedy of replicating her mother’s own flaws, Annie John’s personal growth was no easy feat and created at times a contentious dynamic. However, this journey not only facilitated her success and independence so that she could travel beyond the shores of Antigua, it demonstrated an independence of thought that African Caribbean creolized women must experience in order to realize their own success. (shrink)

This article establishes a dialogue between Virginie Despentes’s 2006 memoir-cum-manifesto, King Kong théorie and Jack Halberstam’s theorization of ‘shadow feminism’. For Halberstam, ‘not succeeding at womanhood can offer unexpected pleasures (…) Shadow feminisms take the form not of becoming, being, and doing but of shady, murky modes of undoing, un-becoming, and violating’. In King Kong théorie, I argue, Despentes embraces her failure to ‘become woman’, and her accounts of rape and rape fantasy present a refusal of mastery (...) wherein the subject might unravel, come undone. Through her use of the King Kong metaphor, Despentes connects ‘unbecoming woman’ to an unravelling of the human subject; King Kong figures in the text as a composite, cyborgian creature, with whom Despentes herself identifies. In King Kong théorie, then, Despentes adopts a shadowy, hybrid positionality, forging a textual space for all creatures who fail to be or become woman. (shrink)

"One is not born, but rather becomes, a woman. No biological, psychological, or economic destiny defines the figure that the human female acquires in society; it is civilization as a whole that develops this product, intermediate between female and eunuch, which one calls feminine. Only the mediation of another can establish an individual as an Other. In so far as he exists for himself, the child would not be able to understand himself as sexually differentiated. In girls as in (...) boys the body is first of all the radiation of a subjectivity, the instrument that accomplishes the comprehension of the world: it is through the eyes, the hands, and not through the sexual parts that children apprehend the universe." -/- My aim is to develop an interpretation of this passage, which starts with one of the most iconic sentences in the history of feminist thought. Beauvoir asserts that only in virtue of the significance others attribute to their sexual parts do children come to understand themselves as sexually differentiated. This is the phenomenon Beauvoir refers to when she speaks of “the mediation of another.” Her claim here, I argue, is that becoming a woman is predicated on developing such a self-understanding. -/- Many readers have argued that this passage epitomizes Beauvoir’s conviction that there is an important difference between sex and gender. On such a reading, Beauvoir might be said to describe the transition between two states: the state of the newborn who has a sex but no gender identity yet (“who is not a woman”) and that of the grown person who has both a sex and a gender identity (“who has become a woman”). I argue that this reading is untenable, and for two reasons. First, there is no evidence in The Second Sex that Beauvoir means to establish a distinction between a person’s biological properties and her social identities. Second, this distinction does not make sense of Beauvoir’s understanding of the body as a situation. Being a woman, I will argue, is an aspect of the body-as-a-situation. The body-as-a-situation is the instrument through which freedom is exercised, and it is shaped by the social significance of bodily features. By contrast, biological properties cannot be predicated of the body-as-a-situation. As such, they are not properly speaking attributes of the self. In other words, Beauvoir does not theorize a nature/culture distinction, but aims to describe the social significance of bodies and constraints on women’s freedom. (shrink)

‘With woman’, ‘woman centred’ and ‘in partnership with women’ are new terms associated with midwifery care in Australia, and the underlying philosophy has emerged both as an antidote to the medicalisation of pregnancy and in a bid to reacquaint women with their natural capacity to give birth successfully and without intervention. A reorientation of midwifery services in the 1990s, a shift towards midwifery‐led care (MLC) and the subsequent introduction of direct entry midwifery programs all contributed to this new (...) direction. Central concepts are a focus on the childbearing woman and a valuing of women's experiences. While this philosophical re‐alignment has been applauded by many midwives in terms of maternal empowerment and improved autonomy for midwives, there are nonetheless some concerns that, with its emphasis on normality, midwifery‐led care is in danger of becoming an exclusionary model. Particular concerns include meeting the needs of a growing cohort of women, those with ‘high risk’ pregnancies, and the educational adequacy of direct entry midwifery programs. To date, there has been no thorough evaluation of this emerging midwifery philosophy in Australia. In order to open the debate, this paper aims to initiate a discussion of ‘with woman’ midwifery care as it applies to Australian practice. (shrink)

: I offer here an analysis of contemporary foundation garments while exploring the ways in which these garments encourage, reinforce and protect normative femininity. In examining the performatives of contemporary normative, ideal femininity as they perpetuate inhibited intentionality, ambiguous transcendence, and discontinuous unity, I look to the possibility for subversive performativity vis-à-vis the strengths of women in order to proliferate categories of gender and to potentially displace current notions of what it means to become woman.

This chapter focuses on the golden era and proposes an exercise of creativity whereby we imagine Diana, the Amazon, becoming Wonder Woman in order to overthrow Man's World. Through Wonder Woman's story, we can build a feminist epic that depicts women who fight patriarchy. In the novel Lesbian Peoples: Material for a Dictionary, Wittig and Zeig describe the Amazons as the warriors thanks to whom we have been able to enter the Golden Age, an age without patriarchy (...) or sex differences. Diana, by becoming Wonder Woman and by fighting against heteropatriarchal injustice, leads the war toward the destruction of this dualistic division. The connection between Amazons and Guerrilleres, between two generations of fighters against patriarchy, aims to inspire our sorority and union in this fight against heteronormative, oppressive structures that affect us all, especially women and other subjects with alternative sexual and gender identities. (shrink)

I offer here an analysis of contemporary foundation garments while exploring the ways in which these garments encourage, reinforce and protect normative femininity. In examining the performatives of contemporary normative, ideal femininity as they perpetuate inhibited intentionality, ambiguous transcendence, and discontinuous unity, I look to the possibility for subversive performativity vis-à-vis the strengths of women in order to proliferate categories of gender and to potentially displace current notions of what it means to become woman.

Woman and Authority in Ian McEwan's "Conversation with a Cupboard Man" and Its Film Adaptation The paper analyzes Ian McEwan's short story "Conversation with a Cup-board Man" and its film adaptation made in Poland by director Mariusz Grzegorzek in 1993. In many works McEwan shows women in more positive light than men. This short story, however, deals with a mother's total domination of her son's life. The text is in the form of first-person narration of the son but it (...) is the figure of the mother that is of utmost importance.The protagonist describes his life from his childhood. His mother wanted him to remain a baby as long as possible, depriving him of free will and leaving him totally dependent on her. Her attitude changed when she found a partner. The protagonist, now seventeen, had rapidly to grow up from a baby into an adult. Childhood and total passivity remain for him ideals to be pursued, and a cramped cupboard becomes his favourite environment. The influence of his upbringing remains with him for ever. After analyzing the short story the paper explores parallels to other works by McEwan and other writers. The importance of the use of the indeterminate article in the title is discussed. Attention is given to the issue of defamiliarization. And the ambivalent attitude of the protagonist towards his mother is examined.The second part of the paper deals with the film adaptation. Grzegorzek has imaginatively developed the short story into a full-blown feature film. It preserves most of the important elements of the short story, at the same time providing new material largely in keeping with the original's tone. The director not only extrapolates, inventing new scenes to fill in the short story's unspoken gaps but also skilfully changes the narrator's comments into scenes, and this is not purely a change from telling into showing. The paper discusses the imagery of the movie, especially Oedipal motifs, references to Christ, and the impression of blood-red lips. It stresses the stronger role of the teacher from the home and his influence on the only independent action of the protagonist—the revenge on Pus-face. It is also important that the film omits any verbal expression of the protagonist's hatred towards his mother. (shrink)

Premised by Vuyani Vellem’s deep-seated understanding of spirituality and the cross expressed in ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me’, the paper explores the paradox of learning to die in order to live, which is a dominant message of the Gospel. The cross that symbolises humiliation, oppression and death, is also the cross that symbolises liberation, life and resurrection. The liberative power of the cross concealed in the establishment/dungeons of oppression (...) and bigotries of racism and sexism, can be located in the institution of the church that has become an establishment that Christ stood against. The paper thus looks at the cross, that is, spirituality in juxtaposition to racism, patriarchy and the establishment/dungeons, and posits that one cannot begin to embrace the cross unless one is also conscious of the darker side of the cross. Excavating spirituality and the cross from the establishment is a statement of critique of ideological frames that have shaped the liberation story or narrative that is indisputably racist and patriarchal. To follow Christ is to embrace a spirituality epitomised and exemplified in struggles against the bigotry of racism and patriarchy, and it is to embrace a spirituality that enables one to learn to die in order to live.Contribution: This paper on womanism, land and the cross that attempts to deal with paradoxes, at epistemological, cultural and metaphysical levels, engages the work of the late Prof Vuyani Vellem whose life and scholarship was embedded in paradoxes in the quest for the liberation of black humanity. (shrink)

Our innate capacity for voice is with us from the beginnings of life. The concept of voice is a complex issue rooted in the core of the self. Once we become aware of ourselves, we realize our capacity for self-expression. Self-expression is part of the cooperative network of communication between the self and others as we share emotions, thoughts, and ideas. Voice facilitates a connection between the world of one individual and the world of another. The purpose of this article (...) was to explore and discover the processes, influences, attitudes and beliefs that affect a woman's ability to define her menopausal voice. A woman's voice expresses her knowledge, set of assumptions, concepts, values, and practices in the form of language. Voice becomes a manifestation of the essence of self, and when listened to, breaks the silence of non-existence. A menopausal woman's voice is the voice that expresses the entirety of her existence at that particular stage in life. Post-menopausal women were asked to define their menopausal voices. They were interviewed in depth and their information was collected through semi-structured interviews. This approach used a qualitative methodology with a focus on meaning of their voices rather than measurement. The format was narrative research using life stories and thematic analysis. As a result, five themes: The Voice of Wisdom, The Voice of Aging, The Voice of relationship, The Voice of Spirit, and the Voice of Knowledge emerged after analyzing the women's stories. Each theme represents the complexities that influenced the participants? competence to ascribe meaning to their voices. This article identifies the meanings that menopausal women associated with the concept of voice and how it changed during menopause. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A Woman's Thought Runs Before Her Actions":Vows as Speech Acts in As You Like ItWilliam O. ScottAbout a decade ago Susanne Wofford discussed As You Like It from the viewpoint that Rosalind uses a "proxy," her guise as Ganymede, in uttering "the performative language necessary to accomplish deeds such as marriage." 1 Thus Wofford complicated and qualified the success-oriented assumptions about performative usage of language as envisioned in (...) Austin's speech-act theories. 2 Her starting point was that (as Austin himself said) these performative usages don't have the same kind of force if they are included in a play; and so she proposed to take Rosalind's uses of vows as playful, both theatrically and personally. Her notion of the proxy, which raises questions too about the binding force of the speech act through the identity and tactics of the speaker, is especially apt in describing exactly what Rosalind does. Understandably Rosalind's performative manqué may be a prelude to the perfected form. Another complication suggests itself if one is going to attend to niceties of language usage: given that for Austin a performative procedure is founded on conventions of language, shouldn't one also examine such linguistic forms historically? For this play the most relevant form to consider historically is the vow.The precise formulation of vows, in espousal or marriage (both legally enforceable in church courts), was very important in early-modern England. One may wonder, then, what the formal requirements of [End Page 528] vows were, how much the analysis of them resembled and diverged from modern speech-act philosophy, and how the vows functioned. And one might ask such questions both about this play and about real-life practice. A more exact notion of vows may enrich our notions of Rosalind's playfulness with them and broaden our sense of the uses and tactics of performatives; and to the extent that this playfulness contrasts with Rosalind's serious (re)iteration of vows at the end of the play, we should give due weight to Carol Neely's suggestion that much of the pleasure for early-modern audiences lay in the body of the play rather than its conclusion. 3The actual vows between lovers would indeed lend themselves to historicized analysis of the speech acts that constitute them. The early-modern ecclesiastical court judge Henry Swinburne made something like that in his Treatise of Spousals, with his section "By what Form of Words Spousals de futuro are contracted," and similarly on the form of words in "Spousals de praesenti." 4 The implied time of effectiveness in the commitment to marriage is crucial in church law of the time, because it determines whether the vows are, respectively, a betrothal that promises a future marriage, or a present binding (whether inside or outside church) that becomes an instant marriage upon carnal consummation. Both these declarations of commitment are performatives (once reciprocated), and they are normally established by social convention, what Swinburne calls "the Common use of Speech or Custom" (p. 83). Swinburne also concerns himself with what amount to the conditions of "felicity" that are requisite to make the speech valid—for instance, who is allowed to contract spousals (cp. Austin, pp. 14–24).Both of these issues of timing and eligibility are important to Rosalind in the pretense of wedding in Act 4, Scene 1. As it is for Swinburne, the context is important: when Celia as priest asks, "Will you, Orlando, have to wife this Rosalind?" his answer "I will" is not good enough for Rosalind until he adds at her direction, "I take thee, Rosalind, for wife." 5 Likewise Swinburne considers at length the arguments whether there is a distinction between "I will" and "I do," and whether the future-sounding verb refers only to the beginning of a process and not its completion (pp. 8–9, 57–61). Though in general he allows the distinction (so that "I will" makes a spousal and "I do" a marriage), one of his exceptions sounds like the question that Celia first puts: "The Man demanding of the Woman whether she will take him to her Husband, she answereth [I will... (shrink)

This essay explores the symbiotic relationship between European modernity, its vision of woman and water. The union of these three metaconcepts is consecrated by the Ovidian story of Narcissus and his other, Echo. The West finally found itself completely through Hegel, the Ur-narcissist, who explains the immutable link between that European monopoly, history (by which he means the potential for becoming modern), and the sea. The narcissism of modernity is the great theme of Marx and Engels in the (...) Communist Manifesto, which shows how the bourgeoisie seeks to remake the entire world in its own image. Psychoanalysis, through the writings of Ferenczi, joined in cementing the connection, likening woman to the primal sea to which the male ever yearns to return. And Foucault suggests a potential conclusion from this metaconceptual constellation: that Man, a Western creation, may well disappear like a face drawn on a sandy beach. (shrink)

Doctors have always thought, it seems, that the female body is more susceptible to illness than the male. Ancient medicine founded this dogma on the doctrine of elementary qualities, in attributing to woman a cold and humid constitution. As heat is the principal instrument which nature uses to produce the forces of the body and to maintain them, it must be lacking in woman, as is proved by her weakness, the softness of her limbs, her lack of external (...) sexual organs and the crudeness of her menstrual blood. If the Aristotelians and the Galenists diverge, in the Renaissance and in the XVIIth century, about the nature—fertile or not—of the “female seed,” they agree to pledge the female body to illnesses. Such a predisposition is explained by the female constitution: its coldness and its humidity, as well as retaining women's strength badly, contribute to giving them a “soft, slack body, of rare texture,” little suited to letting the body fluids, of which it is full, circulate correctly; their blood, corrupted by humidity, instead of being properly heated like it is in men, accumulates, blocks up the too small blood-vessels and causes all the illnesses of which they are the habitual victims. To this it is necessary to add the pathogenic importance of the womb, “a part of the body so sensitive and so easily upset, that its least indisposition causes an infinity of strange and almost unbearable evils.” The indispositions which affect this part of the body are always in relation to humidity or dryness, that is with “the two excrements” which it receives: sperm and menstrual blood. Whether, insufficiently impregnated by the virile liquor, “it mounts to the liver and other higher parts of the body to suck humidity from them until it becomes moist,” or it retains for an abnormally long time the seed, which decays inside it; or the periods are suppressed, or on the other hand they are produced too often; all womens illnesses are a question of impeded or excessive discharge. (shrink)

This article explores the potential applications of feminist pedagogy to the lived experience of weekly preaching from the perspective of a young, white, cis female, heterosexual faith community leader. When privilege is both obvious, but authority is simultaneously presumed and challenged based on historical constructs of theological role and presentation of gender, the act of preaching becomes a site of resistance. This article then discusses the act of homiletics – the art of interpretive storytelling, history teaching, persuasive speech, and spiritual (...) performance – as informed by a feminist perspective. Does the pulpit present a bridge or barrier where gender is concerned? The physical act of preaching can represent an in-moment incarnating of a role, a historical step in a long-flowing river, and a psychological break point of self-erasure. This article posits that a thoughtful application of feminist pedagogy might dismantle these unspoken rules of the trade and create an opportunity for preaching as an act of resistance. (shrink)

“One is not born a woman, but becomes one”, Simone de Beauvoir A symbol of liberated womanhood, Simone de Beauvoir's unconventional relationships inspired and scandalised her generation. A philosopher, writer, and feminist icon, she won prestigious literary prizes and transformed the way we think about gender with The Second Sex. But despite her successes, she wondered if she had sold herself short. Her liaison with Jean-Paul Sartre has been billed as one of the most legendary love affairs of the (...) twentieth century. But for Beauvoir it came at a cost: for decades she was dismissed as an unoriginal thinker who 'applied' Sartre's ideas. In recent years new material has come to light revealing the ingenuity of Beauvoir's own philosophy and the importance of other lovers in her life. This ground-breaking biography draws on never-before-published diaries and letters to tell the fascinating story of how Simone de Beauvoir became herself. (shrink)

This article explores the connection among woman, sex, and finitude. In stuying finitude, the argument follows the articulation of finitude with woman. In a first part, it discusses three “women” writers—Virginia Woolf, Simone De Beauvoir, and Hélène Cixous—to establish their thoughts on woman in terms of finitude. The three of them are identified as women and yet they problematized what to be a woman is. In tracing their thoughts on finitude and woman, sexual difference –the (...) body as enjoying emerges as an issue. Thus, in a second part, it discusses two seemingly opposed positions—Lacanian psychoanalysis, with Joan Copjec, and deconstruction, with Derrida—to think further about the question of woman, sexual difference, the “two,” and finitude. This study compares the Lacanian feminine side with the movement of deconstruction and establishes the necessity of thinking a “two” beyond the binary of phallogocentrism. My thesis is that thinking finitude with woman leads us to a non-oppositional two that correlates with sexual difference. The Lacanian feminine side, and Derrida’s deconstruction aim to think these two logics, delineating two sides: a male one (comparable with phallogocentrism) and a feminine side (comparable with the movement of deconstruction). If the male side considers finitude (death) as the limit of life, the feminine side opens to death and life, and the in-finitude of the undetermined and undecidable. In thinking finitude with woman, the knowledge of what to be a woman is, becomes undetermined and undecidable. (shrink)

In this paper, implicitly starting from the neuralgic epistemological point caused by Kostas Axelos’ question to Gordana Bosanac: “Will a woman manage to think?”, we will analyse The Second Sex (Le Deuxième sexe, 1949) by Simone de Beauvoir, to deliberately dissolve the irony of Axelos’s question by reading and talking to the text of one of the most important woman philosophers in the history of philosophy. We will interpret The Second Sex as a report on the phenomenology of (...) the relationship between the gendered self and the gender-marked world, in which the social ideals of the feminine shape the experience of the female self and the processes of becoming a woman. The paper is structured into three sections. After the introductory notes, in the first section, entitled “Ad feminam criticism and controversies”, we will present only a few paradigmatic examples of controversies and negative reactions that followed the publication of The Second Sex. In the “Phenomenology of Gender”, the second and key section of the paper, we will pay attention to the original reading of The Second Sex, mapping the existentialist-phenomenological theses on gender in the book. Finally, in the concluding remarks, we will only sketch a few more recent readings of The Second Sex, to point out the current and very engaged affirmations and additions to the ideas that Simone de Beauvoir announced with that philosophical classic. (shrink)

This paper explores the kinds of representations of the woman leader produced discursively in the Finnish business media. The paper draws on the idea that jobs and organizations are gendered and, to the extent that gendered features are valued differently, with masculinity being favoured particularly in managerial positions, the status of women and men leaders becomes unequal. Based on the assumption that the media form a powerful force which creates and maintains meanings in contemporary society, we focus on articles (...) published in a leading business newspaper and major business magazines in Finland. Three discourses are built based on the texts, namely a patriarchal, a victim and a professional discourse. The results of the study imply that the texts are largely reified in terms of masculinity, and that one underlying problem is the shortage of female role models and lack of the feminine perspective in the dominant discourse. It is suggested that, if we are to develop alternative, “new” ways of constructing the woman leader into being, the writing in the business media texts should opt to test the limits of the current discourses by voicing comments regarded as expressly feminine, instead of taking the masculine as the dominant norm. (shrink)

Criticizing Lacan and Levinas, and starting from Freud and Lacan’s denial of the womb and from the Genius-Male-Hero, who is self-creating and holds the power of creation and thus depends on the elimination of the birth-giving begetting mother, I continue my research to formulate a feminine difference that is neither dependency/disguise nor revolt and struggle in the phallic texture. Unlike other ideas concerning the difference of the feminine, the originary difference that I call matrixial supplies a measure of difference that (...) functions between a woman and a woman, and not only between a man and a woman. With the concepts of the Matrixial, metramorphosis, border-swerving, borderlinking, I outline how both male and female subjects have access to the matrixial sphere and might, as artists, become a ‘woman-artist’; how the Matrixial dissolves the concept of the unitary, separate phallic subject; and how female bodily specificity allows the conceptualization of a field of co-affectivity, shareability and transmissibility. I develop the aesthetic and psychic value of the matrixial voice and its resonance as trans-subjective, based upon a psychic Encounter-Event. Even though the matrixial difference refers both primarily and on the levels of the Imaginary and the Symbolic to the female body – womb, fetus, gestation, pregnancy provide its corpo-real basis – the Matrixial is formulated in terms of a transgressive stratum of subjectivation, where unconscious trans-subjectivity occurs due to particular links and transmission between partial-subjects and partial-objects in co-emergence and co-fading. (shrink)

Drawing on 121 in-depth interviews with first- and second-generation women and men physicians of Indian origin in the U.S. Southwest, I examine the incidence and nature of gender-based discrimination in American medicine. I focus on two aspects: gender discrimination by employers and colleagues against women physicians of Indian origin and the interaction of gender discrimination with race in the professional lives of first- and second-generation physicians. U.S. healthcare has become increasingly dependent on immigrants, in particular women physicians, from the developing (...) world. I document the significant impact gender and race can have in molding the professional trajectories of Indian women physicians. The experiences of these physicians help clarify the interaction of skilled migrant workers with racial/ethnic and gender relations in U.S. workplaces. (shrink)

In a thought-provoking article – or how she herself named it, ‘a thought experiment’ – the philosopher-medical ethicist Anna Smajdor analyzed in this journal the idea of whole-body gestational donation (WBGD) in brain-dead female patients, as an alternative means of gestation for prospective women who cannot or prefer not to become pregnant themselves. We have serious legal, economical, medical and ethical concerns about this proposal. First, consent for eight months of ICU treatment can never be assumed to be derived from (...) consent for post-mortem organ donation; these two are of an incomparable and entirely different medical and ethical order. Moreover, the brain-dead woman is very likely to be medically unfit for high-tech surrogacy and the brain-dead state poses a high risk for deficient embryo/fetal development. Second, from a scarcity perspective, occupying an ICU bed for eight months appears to be unjust. The costs for eight months of ICU treatment are far too high compared to the costs of surrogacy for a living, selected, and healthy woman. Neither insurance companies nor prospective parents will want to pay these exceptionally high costs for a dead woman if a living surrogate mother can be hired for a considerably lower amount. Third, there is an increased risk for harm of the child to be in WBGD. And finally, WBGD risks violating the brain-dead woman’s dignity and harming the interests of her loved ones. In short, there is simply no need for brain-dead women as surrogates. (shrink)

Woman‐centred care is a philosophy authentic to the midwifery profession, scaffolding and preceding the capacity and utility of woman‐centred care in daily practice. Through providing guidance on the philosophical capacities—the virtues—the practical capacity and utility of woman‐centred care becomes more clear and more tangible. This paper discusses the virtues of woman‐centred care in midwifery practice. Eighteen virtues, described by Comte‐Sponville, serve as a philosophical lens to explore and understand how each specific virtue integrates into the (...) class='Hi'>woman‐centred care concept or vice versa, herewith becoming woman‐centred care virtuous acts. The virtues are politeness, fidelity, prudence, temperance, courage, justice, generosity, compassion, mercy, gratitude, humility, simplicity, tolerance, purity, gentleness, good faith, humour and love. Exploring these virtues provides a manageable view of the complexity of woman‐centred care. In this paper, first each virtue is discussed in relation to the body of knowledge of woman‐centred care in midwifery. Thereafter, a sketch of pragmatism is provided through translating the virtues into practical recommendations for the professional socialization and transformation of becoming, being and doing woman‐centred care. (shrink)

This paper explores the kinds of representations of the woman leader produced discursively in the Finnish business media. The paper draws on the idea that jobs and organizations are gendered and, to the extent that gendered features are valued differently, with masculinity being favoured particularly in managerial positions, the status of women and men leaders becomes unequal. Based on the assumption that the media form a powerful force which creates and maintains meanings in contemporary society, we focus on articles (...) published in a leading business newspaper and major business magazines in Finland. Three discourses are built based on the texts, namely a patriarchal, a victim and a professional discourse. The results of the study imply that the texts are largely reified in terms of masculinity, and that one underlying problem is the shortage of female role models and lack of the feminine perspective in the dominant discourse. It is suggested that, if we are to develop alternative, “new” ways of constructing the woman leader into being, the writing in the business media texts should opt to test the limits of the current discourses by voicing comments regarded as expressly feminine, instead of taking the masculine as the dominant norm. (shrink)