By Judith F. Clark
This dissertation is right away a critique of the ancient improvement of moment
Wave feminist thought and an offer for a brand new snapshot of feminist idea which reveals
its element of departure past the sexual binarism and reactive formations of id
that have ordinarily framed this theoretical undertaking. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of girl could be considered as singular
events or certain conducts of embodied lifestyles whereas feminist notion can be obvious
as the capacity to a greater than own existence. 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 event attainable. faraway from being
obligated to a selected order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impression, an impact, a construction of extensive relatives which doesn't
precede or exceed its fast expression. during this experience “woman” turns into an
experiment, achievable, a potential international, whilefeminist ethics turns into an ethics of
encounter fascinated with a sustainable futurefor either human society and the worldwide
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Additional resources for A Deleuzian Feminism: Philosophy, Theology and Ethics
By devaluing nature, placing it on the margins of “human value,” some women hoped to transcend, in one simple step, the biological inscription that seemingly blocked their admission to the market of ideas and political power. For Firestone, this ambition led to the conviction that artificial reproduction, communal child rearing and sexual freedom for all (including children) would effect the only feasible goal for feminist revolution. The articulation of female experience was, for her, merely a strategic antithesis, a necessary expression of women’s oppression leading to the elimination of sexual identity and the rise of androgynous culture.
For if, as she believed, every action is, in fact, the formation of reality, women are no less responsible for the world in which they dwell than men. assume the status of a being who has liberty. [. . 26 This existential paradigm was not received with open arms in the United States. In most cases de Beauvoir’s readers either ignored what they could not comprehend in her writing or deliberately rejected her philosophical theories as tangential to the text’s truly important political message. Firestone, for instance, stated that de Beauvoir’s weakness was the complexity of her text; she is “almost too 25 26 ibid.
That the powers, privileges and liberties illegitimately claimed by men are, in fact, eternal forms—the true forms of universal human being. ”20 This meant freeing women not only from pregnancy and birth, but also from the isolated and perpetual care of infants, children, husbands, aging parents and grandparents demanded by the family structure. The issue at hand was obviously not how or what a woman might think about her particular being or the conceptualization of new possibilities of female being.