By Judith Butler
In Bodies That Matter, popular theorist and thinker Judith Butler argues that theories of gender have to go back to the main fabric measurement of intercourse and sexuality: the physique. Butler deals a super transforming of the physique, analyzing how the facility of straight hegemony kinds the "matter" of our bodies, intercourse, and gender. Butler argues that strength operates to constrain intercourse from the beginning, delimiting what counts as a possible intercourse. She clarifies the suggestion of "performativity" brought in Gender hassle and through daring readings of Plato, Irigaray, Lacan, and Freud explores the that means of a citational politics. She additionally attracts on documentary and literature with compelling interpretations of the movie Paris is Burning, Nella Larsen's Passing, and brief tales via Willa Cather.
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Extra resources for Bodies That Matter
Indeed, how can one read a text for the movement of that disappearing by which the textual “inside” and “outside” are constituted? 11 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42x 12 b o d ies t h a t m a tte r 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42x Although feminist philosophers have traditionally sought to show how the body is figured as feminine, or how women have been associated with materiality (whether inert—always already dead—or fecund—ever-living and procreative) where men have been associated with the principle of rational mastery,18 Irigaray wants to argue that in fact the feminine is precisely what is excluded in and by such a binary opposition.
Irigaray’s intervention in the history of the form/matter distinction underscores “matter” as the site at which the feminine is excluded from philosophical binaries. Inasmuch as certain phantasmatic notions of the feminine are traditionally associated with materiality, these are specular effects which confirm a phallogocentric project of autogenesis. And when those specular (and spectral) feminine figures are taken to be the feminine, the feminine is, she argues, fully erased by its very representation.
B o dies t h at mat t er We can understand Foucault’s references to the “soul” as an implicit reworking of the Aristotelian formulation. Foucault argues in Discipline and Punish that the “soul” becomes a normative and normalizing ideal according to which the body is trained, shaped, cultivated, and invested; it is an historically specific imaginary ideal (idéal speculatif) under which the body is effectively materialized. Considering the science of prison reform, Foucault writes, “The man described for us, whom we are invited to free, is already in himself the effect of a subjection [assujettissement] much more profound than himself.