By Judith F. Clark

This dissertation is right away a critique of the old improvement of moment
Wave feminist thought and an offer for a brand new snapshot of feminist concept which unearths
its aspect of departure past the sexual binarism and reactive formations of identification
that have characteristically framed this theoretical venture. A Deleuzian Feminismoffers a
conceptual box within which the actualizations of lady can be seen as singular
events or special conducts of embodied life whereas feminist proposal should be obvious
as the capacity to a greater than own lifestyles. inside this conceptual box sexual
difference isn't 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 adventure attainable. faraway from being
obligated to a particular order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impression, an have an effect on, a creation of in depth kinfolk which doesn't
precede or exceed its rapid expression. during this feel “woman” turns into an
experiment, feasible, a potential global, whilefeminist ethics turns into an ethics of
encounter excited by a sustainable futurefor either human society and the worldwide

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Extra resources for A Deleuzian Feminism: Philosophy, Theology and Ethics

Sample text

35 In these paragraphs Jones has essentially dismissed the explicit use of analogy. In order to comprehend the depth of conflation subtending these remarks the prevailing function of certain terms should be reviewed. First, “white people” are white men. Second, “radical women” are not differentiated from blacks except when blacks are “Toms,” (blacks who might as well be white with respect to their politics). Third, “political immorality” is betrayal of a people in struggle. 110,113. 40 as well be men).

Rather a divisive critique was established with de Beauvoir’s terms such that women whose politics remained tied to the political aspirations of men were condemned to being-in-itself, or identified as passive and ethically weak. Firestone delivered the following critique of women still involved with the socialist party. 32 This political and tactical appropriation of de Beauvoir’s existential ethics built a moral high road for women who identified themselves as “radical” feminists. While this, indeed, produced a negative strategy for creating self-identity, it did not produce an existential conscience in the critics who employed it.

However, since de Beauvoir’s conceptual analogy allowed for the exclusion of women in these various formations of solidarity, Firestone could believe she was in keeping with her tenets. However, her uncritical use of biology or anatomy as the “common sense” factor uniting all oppressed people in feminism dismissed de Beauvoir’s claim that liberation would entail the creation of a subjectivity that required women to produce themselves as uniquely embodied instances of being for-itself. De Beauvoir’s question: what is a women and why is she other, addressed the difficulties of identifying a female self-consciousness that would escape, precisely, the biological consolidation of women.

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A Deleuzian Feminism: Philosophy, Theology and Ethics by Judith F. Clark

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