In Gender Trouble, Butler writes "the critical point of departure is the historical present, as Marx put it." What do they mean by this? I'm really struggling to understand and can't find any example of Marx actually talking about the historical present, only historical materialism. Thanks! Edited for more context: The whole paragraph is "Obviously, the political task is not to refuse representational poli- tics—as if we could. The juridical structures of language and politics constitute the contemporary field of power; hence, there is no position outside this field, but only a critical genealogy of its own legitimating practices. As such, the critical point of departure is the historical present, as Marx put it. And the task is to formulate within this constituted frame a critique of the categories of identity that contemporary juridical structures engender, naturalize, and immobilize." Here Butler is talking about feminism and the complications that come with defining what a "woman" or "women" are and how this can lead to exclusions of people who do not fit that definition and the misrepresentation of those people who may be considered as such but not self-identifying as such.
Do you know any people on this forum who know a lot about this? I have the questions below for Chomsky, but it would be interesting to see what people on this forum think about the questions below. Chomsky has an extremely harsh view of Critical Theory, but I think that my questions to Chomsky are lucid and will make it something that he can understand. I took like three hours to make the questions super-lucid and free of confusing grammar. * * * 5) There could be something to Hegel, right? Richard Rorty liked Hegel. This book reads Hegel in an analytical light: https://www.hup.harvard.edu/catalog.php?isbn=9780674976818. 6) Would you agree that your view on matter (about how it fell apart with Newton) is anti-commonsensical and paradoxical? 7) Does it make sense to define materialism as meaninglessness? Under this definition, Covid is pure materialism because we recognize that Covid "just happened" and is not a product of divine wrath or Mother Nature's revenge. Under this definition, materialism is about whether something is totally meaningless from our human standpoint and has no deep reason/cause/motive/goal controlling it. 8) Does this make any sense to you at all? "Kant considers the noumenal world to be out there beyond us as an unknowable substance. Hegel considers the noumenal world to be knowable as a block or contradiction or lack of meaning. Hegel's understanding resituates human beings as both free and responsible because the meaning of the world is not hidden behind the veil but it's something that we produce in response to the fact that existence can only arise as a veil." 9) Do you agree that reality is not merely honorific but is instead what stays even when we are not paying attention to it? 10) Why do you lack an "immanent critique" of the current society (https://en.wikipedia.org/wiki/Immanent_critique)? 11) Why do you see no dialectical relationship between the values that you fight for and the opposites of those values? 12) Do you agree that liberal modernity privileges individuals and at the same time wipes out individual personalities, and that this privileging and this wiping out almost necessarily come together as a matter of logic? 13) Do you understand what Z means when he says that you obsess over how the system cheats/lies/manipulates us but that Z (more than you) focuses on the trap that elites are caught in? According to Z's Hegelian analysis, those in power manipulate themselves in order to manipulate us. 14) Does this make any sense to you? "Events are not material facts but instead manifestations of ideologies. These ideologies include their own negations. To take Chomsky's example of whether X/Y/Z is part of a given 'event' in history, the 'Town Destroyer' is absolutely a part of the American Revolution. The world of appearance is set in relation to the world of brutal/meaningless reality. There can be events but you can only arrive at them through critique and the critique will materially change the event." 15) Do you agree that the present colors how we conceptualize the past? Latour imagined (what the pre-modern Egyptians would've thought about the pharaoh's illness) based on Latour's notion of modernity. Today's experience mediated Foucault's image of ancient Greece/Rome. 16) Do you agree with T.S. Eliot that a true work of art breaks with the past and furthermore changes the past (not in reality, but in our symbolic space)? 17) What should we make of the fact that our common sense today (about what constitutes rape) is a good thing but implies that an extraordinary % of male-female sexual acts prior to the 20th century were rape? Are ideas eternal? Do we have the right to apply our definition of rape to the past? Can we say "X is rape for us, but not for people in the 1600s and maybe not for people in the future"? 18) Can't every past atrocity be excused by saying "they didn't know any better and they thought that they were doing the right thing"? 19) Do notions like tuberculosis/rape (that emerge in particular historical situations) throw new light on the past and change the past? 20) Does every epoch reconstruct its own past? 21) Was it wrong for Latour to presuppose that Latour could compare the past/present from an extra-historical perspective? 22) Does modernity overdetermine how we look at the past? 23) Is Judith Butler correct that contingent discursive construction produces gender and that sexual identity is not biologically/ideally fixed? 24) Does Butler's statement apply universally, including to cavemen? Were cavemen discursively constructing their identities when they raped their women? Or is this process something that only emerged during our time? 25) Z's answer to what I just asked is "both at the same time", but what could that mean? 26) Do you agree with Marx with this point? "Only after capitalism will we see that all of history has been the history of class struggle." 27) Didn't Marx contradict what I just quoted when he said that "capitalists" is the first true class in history? 28) Do you agree that a Medieval person would not understand what a "profession" was because in previous eras there was no choice about what you did? 29) Do these "insights" from the Hegelian left make any sense or have any usefulness? "Our own activity shapes/alters the terms of our social reality (including our moral principles). The world moves/changes as we attempt to live up to (and live through) the world's norms/values/aims. We create those norms and we are ultimately responsible for them." 30) You asked: "Are there such things as events in the world?" Does this answer make sense? "There are events in the world. They appear as oppositions. They take the form of antinomies or paradoxes. There was an event called the American Revolution. It included creation of the social values of equality/freedom. It also included the opposite ideas of inequality and terrible repression. Our efforts (to understand these events) change these events. Our efforts (to understand these events) change the terms that are set in paradoxical opposition. There are profound consequences to this. For Chomsky, the world is mostly unknown and maybe unknowable. For Chomsky, philosophers use a mysterious facility to rigorously investigate the world scientifically. For Chomsky, philosophers don't even have recourse to the concept of a material world. Chomsky's politics are separate from Chomsky's philosophical pursuits. For Chomsky, understanding the world is not fundamentally intertwined with changing the world." 31) You said: "I’d like to believe that people are born to be free, but if you ask for proof, I couldn’t give it to you." Does this response make sense? "We shouldn't admit that freedom is unknown/unprovable/incomprehensible because if we do that then we defer freedom's arrival and we (maybe) put our own subjective/limited freedom in place of real freedom." 32) This is supposed to be the advice for you: "Reverse your perspective. Ask how your politics would look from the vantage of your notion of freedom. Following this procedure might show us how we should reinvent our notion of freedom." Does that make sense?
I'm using a throwaway. I do not know the structure this post will take, but the theme is that basically I am someone sympathetic to conservative and reactionary political opinion (including having favourable opinions of Donald Trump), who understandably seems to think I have gotten something "missing" about the current political zeitgeist, and I'm trying to figure out what. A few of facts about my life, to contextualise things:
I am a a mid-20s-year-old graduate living in the UK with a Sociology degree.
I have lived my entire life, prior to and after university, in a city that is >90% "White British" (according to census data). I identify now as bisexual - having originally identified as homosexual for the first 7 or so years of my coming out. I live in a working-class nuclear family - me, my mother and father, a younger brother, and a disabled half-sister. brother and half-sister are left-leaning, whereas my parents (being a bit older) are more traditionalist, but (I would argue) more politically confused (they are both Old Labour supporting, and yet also fans of Margaret Thatcher).
I entered university in 2014 with far-left sympathies, and during my degree found my views move further rightward. My university studies landed right in the middle of both Brexit and the Trump election - and, during both, individual lecturers on my degree chose lecture sessions to not teach the syllabus, and have a lecture session to "just talk about" the results and process what had occurred. I recall at the time, already beginning my change in political position, I viewed such lectures as a waste of my student funding (university courses here being funded for £9000 per annum from student loans).
I was raised secular, but post-university I even joined an evangelical church for a brief time, because I considered that their social positions aligned with my sympathies at the time.
My earliest political awareness was around the time of Gordon Brown.
During my degree, I read a lot of sources around social theory, and found it difficult to apply to my own understanding of my lived experiences. I found a lot of other social theorists (ones who I would consider more conservative) were left off the syllabus - some even openly addressed, with statements like (as I recall from one lecture) "Don't reference them, they aren't respected in European Sociology, even if they are in American Sociology" (I cannot recall who the figure was - it may have been someone like Charles Murray or Samuel Huntingdon, or it may have been one of the functionalists like Talcott Parsons or Emile Durkheim; I only recall it being a prominent name in the field, and one that surprised me when they were announced). Having an interest in online privacy, I did my university dissertation on a topic of "self-censorship" in a social media context. I made use of sources such as Elisabeth Noelle-Neumann's book "The Spiral of Silence" and Timur Kuran's book "Private Truths, Public Lies". I performed two-hour-long interviews - albeit, limited to university students - and, of the sample I had, the common experience I found that repeatedly came up was that of conservative students feeling uncomfortable expressing their views online, as well as in-person. In spite of other literature I had read, the women, ethnic minorities and LGBT people I interviewed did not provide any information directly related to feeling any sort of self-censoriousness as a result of their particular identity. This only reinforced the conservative political sentiments I had previously been coming to terms with, and led to my scepticism of the sources I was taught on the syllabus. The syllabus has a lot of material that I found particularly egregious. There was an article referencing race, that took a quote by Michael Jackson and discussed him as being an expert on race issues. Another article was directly on fat pride, discussing the author feeling judged in a shop for their weight, imploring the obese (which I would fit into the BMI category of) to declare "Yes, I am a Fatso!". We also read sources around race and post-colonialism (Edward Said's "Orientalism", Frantz Fanon's "The Wretched of the Earth" and "Black Skin, White Masks"), feminist theory (Simone de Beauvoir's "The Second Sex" and Judith Butler's "Gender Trouble"), and queer theory (Jeffrey Week's "Sexuality"). None of these were materials I could understand, in large part because they had no relevance to anything I was experiencing in my daily life, nor had any relevance to the experience of my immediate social network - rather, it seemed so completely detached to me, that I could only interpret the things described as either historical artefacts or simply things that the author had themselves constructed.
On critical race theory, the only BME person I knew and could discuss these things with was a student from Hong Kong who became my best friend on the course. He was a free-market libertarian, and similarly so no relation between what he was reading and his own life experiences. As diverse as the university I was at was, I can only recall perhaps two or three ethnic minorities on the course, of which this person was one.
On feminist theory, it did not match with what I witnessed in my daily life at all, even if I looked at economic data. Of all the women I knew in my social network - i.e. family and friends' families - almost all were employed, and in many cases seemed to be in higher-status positions than their husbands. Of the ones I knew well enough to ask about the issues, by all means some worked part-time but by choice and often at a higher rate of pay than their husbands. I would discuss the sources I had read with them, and got a response dissonant to what I was reading. These were all, given my background, working-class people. Later on, my own anecdotal experiences have involved working in three separate workplaces where women have made up all positions of upper management, and the majority (or all, in some cases) of lower management positions. Although my jobs to date have all been low-status, this is still very discordant from what I was taught.
On queer theory, my own experience provided no correlation to what I was reading. I came out at a young age to my Catholic mother, and received acceptance. I received no negative repercussions from anyone in my family. I joined a local LGBT youth group in my teenage years, but of the people I had met, none had troubled backgrounds that I was aware of. During my time at university, I also dated a trans man (AFAB) for two years, who I bounced ideas off of (e.g. Judith Butler). While they were radically left-leaning, they simply did not relate to the source material I was presenting to them either. My only time experiencing abuse was once, after years of holding partners' hands in public without response, one guy took offence one time and expressed verbal disapproval.
On the more economic topics, I simply became convinced of other positions. Brexit and Trump pushed me over the edge, to believing that the Marxist interpretation of class was lacking - that, rather than representing working-class sentiment, it was intellectuals trying to predict what the working-classes should want for themselves while being themselves separated (whether that be in terms of educational capital, or social capital - to use Bourdieu's view of different types of capitals) from the working-classes themselves. The exceptions sympathetic to anything left of social democracy in the UK, funnily, are mostly that of working-class (and upper-class, as I met in many cases) socially mobile students aspiring for or attending university but with little working experience, much like the background I was. So, in regards to Trump and Brexit, all I see is largely the identified "privileged" from my degree - white, cis, straight celebrities etc. - being the spokespeople, and then come to learn of more conservative voices from minority communities (Thomas Sowell, Larry Elder, Milo Yiannopolous, Peter Thiel etc.) be condemned. I live in a society where the two first woman Prime Ministers - Margaret Thatcher and Theresa May - are not applauded by feminists as progress because they are the wrong type of women; a society where the death of the first woman Prime Minister after a long battle with dementia are celebrated by "progressives" with the song "Ding Dong, The Witch Is Dead". When I looked on social media - Reddit (e.g. reclassified), Facebook, Twitter - it's not discussions of civil rights that see people hedging their words over, or that I see there being a risk of banning over. I saw all this, even from my far-left bubble, and thought "There is something wrong here", and those were the sorts of things that pushed me right. However, long story, but I read Reddit and see that my background and views are not the background and views of the majority. I read these sources and see nothing of value; while others read these sources and can empathize with them. I see people here daily becoming more and more leftward, and I find myself understanding them less and less (despite being of a view that I myself once held). What am I missing?
“Let's face it. We're undone by each other. And if we're not, we're missing something." -Judith Butler
Hi everyone, I hope all of you are doing well. I saw this excerpt in one of my readings recently, and I truly loved it and wanted to share it with this subreddit! The full quote is: “Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact. It may be that one wants to, or does, but it may also be that despite one's best efforts, one is undone, in the face of the other, by the touch, by the scent, by the feel, by the prospect of the touch, by the memory of the feel. And so when we speak about my sexuality or my gender, as we do (and as we must), we mean something complicated by it. Neither of these is precisely a possession, but both are to be understood as modes of being dispossessed, ways of being for another, or, indeed, by virtue of another.” -Judith Butler in Precarious Life Have a nice day!
Quote that goes something like “All the labels you identify with now will change/become obsolete in your lifetime?”
Not sure if this is a quote from queer theory at all, but it was brought up in my LGBT group by a person very, very well read in trans theory, and I think it accurately describes the changing of queer language. Anyone know who said this and how it goes? I initially thought it might be Judith Butler but now I’m not so sure.
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Rang & Dale's Pharmacology, 8th Edition: Humphrey P. Rang & James M. Ritter & Rod J. Flower & Graeme Henderson
Classical Geometry: Euclidean, Transformational, Inversive, and Projective, 1st Edition: I. E. Leonard & J. E. Lewis & A. C. F. Liu & G. W. Tokarsky
Solutions Manual to Accompany Classical Geometry: Euclidean, Transformational, Inversive, and Projective, 1st Edition: I. E. Leonard & J. E. Lewis & A. C. F. Liu & G. W. Tokarsky
Fundamentals of Applied Pathophysiology: An Essential Guide for Nursing and Healthcare Students, 3rd Edition: Ian Peate
Fundamentals of Anatomy and Physiology: For Nursing and Healthcare, 2nd Edition: Ian Peate & Muralitharan Nair
Vacuum and Ultravacuum: Physics and Technology, 1st Edition: Igor Bello
Interpersonal Communication: Building Connections Together, 1st Edition: Michael W. Gamble & Teri Kwal Gamble
Introduction to Criminal Justice: Systems, Diversity, and Change, 3rd Edition: Callie Marie Rennison & Mary J. Dodge
Introduction to Management Science: A Modeling and Case Studies Approach with Spreadsheets, 5th Edition: Frederick S Hillier
The Architecture of Computer Hardware, Systems Software, and Networking: An Information Technology Approach, 5th Edition: Irv Englander
Issues and Ethics in the Helping Professions, 10th Edition: Gerald Corey & Marianne Schneider Corey & Cindy Corey
Engineering Mechanics: Dynamics, 8th Edition: James L. Meriam & L. G. Kraige & J. N. Bolton
Descriptive Inorganic Chemistry, 3rd Edition: James E. House & Kathleen A. House
Fundamentals of Quantum Mechanics, 3rd Edition: James E. House
Core Radiology: A Visual Approach to Diagnostic Imaging, 1st Edition: Jacob Mandell
Lehne's Pharmacology for Nursing Care, 9th Edition: Jacqueline Burchum & Laura Rosenthal
Local Anaesthesia in Dentistry, 2nd Edition: Jacques A. Baart & Henk S. Brand
Reading, Understanding, and Applying Nursing Research, 5th Edition: James A. Fain
Business Analytics, Global Edition, 2nd Edition: James R. Evans
Computer Networking: A Top-Down Approach, 7th Edition: James Kurose & Keith Ross
Engineering Mechanics: Statics, SI Version, 8th Edition: James L. Meriam & L. G. Kraige & Jeffrey N. Bolton
The Root of Chinese Qigong: Secrets of Health, Longevity, & Enlightenment, 2nd Edition: Jwing-Ming Yang
Macroeconomics, 11th Edition: David Colander
Privileged Presence: Personal Stories of Connections in Health Care, 1st Edition: Liz Crocker & Bev Johnson
Technology for Success and Shelly Cashman Series Microsoft Office 365 & Office 2019, 1st Edition: Sandra Cable & Jennifer T. Campbell & Mark Ciampa & Barbara Clemens & Steven M. Freund
Shelly Cashman Series Microsoft Office 365 & Outlook 2019 Comprehensive, 1st Edition: Corinne Hoisington
Personal Finance, 13th Edition: Jack Kapoor & Les Dlabay & Robert J. Hughes & Melissa Hart
Neurological Rehabilitation, 6th Edition: Darcy Ann Umphred & Rolando T. Lazaro & Gordon Burton & Margaret Roller
Strategies, Techniques, & Approaches to Critical Thinking: A Clinical Reasoning Workbook for Nurses, 6th Edition: Sandra Luz Martinez de Castillo
Microeconomics, 15th Canadian Edition: Campbell R. McConnell & Stanley L. Brue & Sean Masaki Flynn & Tom Barbiero
Human Anatomy, 8th Edition, Global Edition: Marieb Elaine N & Wilhelm Patricia Brady & Mallatt Jon B.
Nursing: The Philosophy and Science of Caring, Revised Edition: Jean Watson
Public Health Nursing: Population-Centered Health Care in the Community, 9th Edition: Marcia Stanhope & Jeanette Lancaster
Physics for Scientists and Engineers: A Strategic Approach with Modern Physics, 4th Edition: Randall D. Knight
Cultural Anthropology: A Toolkit for a Global Age, 2nd Edition: Kenneth J. Guest
Essentials of Biology, 5th Edition: Sylvia Mader & Michael Windelspecht
Essentials of Anatomy & Physiology, 2nd Edition: Kenneth Saladin & Robin McFarland
The Humanistic Tradition: Prehistory to the Early Modern World, Volume 1, 7th Edition: Gloria Fiero
Dental Management of the Pregnant Patient, 1st Edition: Christos A. Skouteris
Organic Chemistry, 9th Edition: Leroy G. Wade & Jan W. Simek
Financial Accounting: Tools for Business Decision Making, 8th Edition: Paul D. Kimmel & Jerry J. Weygandt & Donald E. Kieso
Winningham's Critical Thinking Cases in Nursing: Medical-Surgical, Pediatric, Maternity, and Psychiatric, 5th Edition: Mariann M. Harding & Julie S. Snyder & Barbara A. Preusser
Contemporary Abstract Algebra, 9th Edition: Joseph Gallian
New Perspectives HTML5 and CSS3: Comprehensive, 7th Edition: Patrick M. Carey
Probability & Statistics for Engineers & Scientists, Global Edition, 9th Edition: Ronald E. Walpole & Raymond H. Myers & Sharon L. Myers & Keying E. Ye
Nuclear Reactor Physics, 3rd Revised Edition: Weston M. Stacey
Aesthetic Clinic Marketing in the Digital Age, 1st Edition: Wendy Lewis
Ways of the World with Sources: For the AP® Course, 4th Edition: Robert W. Strayer & Eric W. Nelson
Financial Accounting, 11th Edition: Walter T. Harrison & Charles T. Horngren & C. William Thomas & Wendy M. Tietz
Cengage Advantage Books: Understanding Arguments: An Introduction to Informal Logic, 9th Edition: Walter Sinnott-Armstrong & Robert J. Fogelin
Classical Mechanics: Systems of Particles and Hamiltonian Dynamics, 2nd Edition: Walter Greiner
Modern Nuclear Chemistry, 2nd Edition: Walter D. Loveland & David J. Morrissey & Glenn T. Seaborg
An Introduction to Language, 11th Edition: Victoria Fromkin & Robert Rodman & Nina Hyams
An Introduction to Language, 10th Edition: Victoria Fromkin & Robert Rodman & Nina Hyams
Harper's Illustrated Biochemistry, 31st Edition: Victor Rodwell & David Bender & Kathleen Botham & Peter Kennelly & P. Anthony Weil
A Practical Study of Argument, Enhanced Edition, 7th Edition: Trudy Govier
Emotional Intelligence 2.0: Travis Bradberry & Jean Greaves & Patrick M. Lencioni
Environmental and Natural Resource Economics, 11th Edition: Tom Tietenberg & Lynne Lewis
Human Molecular Genetics, 4th Edition: Tom Strachan & Andrew Read
Drafting Contracts: How & Why Lawyers Do What They Do, 2nd Edition: Tina L. Stark
Basic Chemistry, Global Edition, 5th Edition: Karen C. Timberlake
Chemistry: The Science in Context, 5th Edition: Stacey Lowery Bretz & Geoffrey Davies & Natalie Foster & Thomas R. Gilbert & Rein V. Kirss
Politics in States and Communities, 15th Edition: Thomas R. Dye & Susan A. MacManus
Aunt Minnie's Atlas and Imaging-Specific Diagnosis, 4th Edition: Thomas L Pope
Cell Biology, 3rd Edition: Thomas D. Pollard & William C. Earnshaw & Jennifer Lippincott-Schwartz & Graham Johnson
Chemistry: The Central Science, 14th Edition: Theodore E. Brown & H. Eugene LeMay & Bruce E. Bursten & Catherine Murphy & Patrick Woodward & Matthew E. Stoltzfus
The Crisis of the European Union: Challenges, Analyses, Solutions, 1st Edition: Andreas Grimmel
Clinical Manifestations and Assessment of Respiratory Disease, 7th Edition: Terry Des Jardins & George G. Burton
Earth: An Introduction to Physical Geology, 12th Edition: Edward J. Tarbuck & Frederick K. Lutgens & Dennis G. Tasa
First Aid for the USMLE Step 1 2018, 28th Edition: Tao Le & Vikas Bhushan & Matthew Sochat & Yash Chavda & Andrew Zureick
Introduction to Aircraft Structural Analysis, 2nd Edition: T.H.G. Megson
Essentials of Human Anatomy & Physiology, Global Edition, 12th Edition: Elaine N. Marieb & Suzanne M. Keller
Brunner and Suddarth's Textbook of Medical Surgical Nursing, 12th Edition, Volume 1: Suzanne C. Smeltzer & Brenda G. Bare & Janice L. Hinkle & Kerry H. Cheever
Remediation Engineering: Design Concepts, 2nd Edition: Suthan S. Suthersan & John Horst & Matthew Schnobrich & Nicklaus Welty & Jeff McDonough
Gray's Anatomy: The Anatomical Basis of Clinical Practice, 41st Edition: Susan Standring
August's Consultations in Feline Internal Medicine, Volume 7, 1st Edition: Susan Little
Perfecting Your English Pronunciation, 2nd Edition: Susan Cameron
Radiologic Science for Technologists: Physics, Biology, and Protection, 11th Edition: Stewart C. Bushong
Law and Society, 11th Edition: Steven Vago & Steven E. Barkan
Chemistry, 10th Edition: Steven S. Zumdahl & Susan A. Zumdahl & Donald J. DeCoste
Obstetrics: Normal and Problem Pregnancies, 7th Edition: Steven G. Gabbe & Jennifer R. Niebyl & Joe Leigh Simpson & Mark B Landon & Henry L Galan
SuperFreakonomics: Global Cooling, Patriotic Prostitutes, and Why Suicide Bombers Should Buy Life Insurance: Steven D. Levitt & Stephen J. Dubner
Communication: Principles for a Lifetime, 6th Edition: Steven A. Beebe & Susan J. Beebe & Diana K. Ivy
Essentials of Organizational Behavior, Global Edition, 14th Edition: Timothy A. Judge & Stephen P. Robbins
Fortran for Scientists & Engineers, 4th Edition: Stephen Chapman
The Art of Public Speaking, 12th Edition: Stephen Lucas
Money, Banking and Financial Markets, 4th Edition: Stephen Cecchetti & Kermit Schoenholtz
Automate This: How Algorithms Took Over Our Markets, Our Jobs, and the World: Christopher Steiner
Clinical Leadership in Nursing and Healthcare: Values into Action, 2nd Edition: David Stanley
Anatomy and Physiology with Integrated Study Guide, 6th Edition: Stanley Gunstream
Computer Security: Principles and Practice, 4th Edition, Global Edition: William Stallings & Lawrie Brown
Human Sexuality in a World of Diversity, 9th Edition: Spencer A. Rathus & Jeffrey S. Nevid & Lois Fichner-Rathus
SOC 2020, 6th Edition: Jon Witt
Calculation of Drug Dosages: A Work Text, 10th Edition: Sheila J. Ogden & Linda Fluharty
Introduction to Linear Programming with MATLAB, 1st Edition: Shashi Kant Mishra & Bhagwat Ram
Do Colors Exist?: And Other Profound Physics Questions, 1st Edition: Seth Stannard Cottrell
Design With Operational Amplifiers And Analog Integrated Circuits, 4th Edition: Sergio Franco
Organic Chemistry: Structure and Function, 7th Edition: K. Peter C. Vollhardt & Neil E. Schore
Psychology, 4th Edition: Saundra K. Ciccarelli & J. Noland White
Psychology, 5th Edition: Saundra K. Ciccarelli & J. Noland White
Principles and Practice of Pediatric Infectious Diseases, 5th Edition: Sarah S. Long & Charles G. Prober & Marc Fischer
Crash Course Respiratory System, 4th Edition: Sarah Hickin & James Renshaw & Rachel Chapman & Omar Usmani
Psychology in Your Life, 2nd Edition: Sarah Grison & Michael Gazzaniga
Biology and Ecology of Pharmaceutical Marine Plants, 1st Edition: Ramasamy Santhanam & Santhanam Ramesh & Hafiz Ansar & Rasul Suleria
The Art of Problem Solving, Vol. 1: The Basics, 7th Edition: Sandor Lehoczky & Richard Rusczyk
The Logic of American Politics, 8th Edition: Samuel Kernell & Gary C Jacobson & Thad Kousser & Lynn Vavreck
Mastering the World of Psychology, 5th Edition: Samuel E. Wood & Ellen Green Wood & Denise Boyd
50 Essays: A Portable Anthology, 5th Edition: Samuel Cohen
Principles of Developmental Genetics, 2nd Edition: Sally A. Moody
Engineering Fundamentals: An Introduction to Engineering, SI Edition, 5th Edition: Saeed Moaveni
Video Game Law: Everything you need to know about Legal and Business Issues in the Game Industry, 1st Edition: S. Gregory Boyd & Brian Pyne & Sean F. Kane
The Obstacle Is the Way: The Timeless Art of Turning Trials into Triumph, 1st Edition: Ryan Holiday
Engineering Mechanics: Statics & Dynamics, 14th Edition: Russell C. Hibbeler
The Dynamics of Military Revolution, 1300-2050, 1st Edition: MacGregor Knox & Williamson Murray
Statics and Mechanics of Materials, 5th Edition: Russell C. Hibbeler
Mechanics of Materials in SI Units, 10th Edition, Global Edition: Russell C. Hibbeler
Mechanics of Materials, 10th Edition: Russell C. Hibbeler
Fluid Mechanics, Solutions Manual, 1st Edition: Russell C. Hibbeler
Engineering Mechanics: Dynamics, 14th Edition: Russell C. Hibbeler
Intimate Relationships, 8th Edition: Rowland Miller
Abnormal Psychology, 9th Edition: Ronald J. Comer
Interplay: The Process of Interpersonal Communication, 14th Edition: Ronald B. Adler & Lawrence B. Rosenfeld & Russell F. Proctor II
Elementary Statistics: Picturing the World, 6th Edition: Ron Larson & Betsy Farber
Elementary Linear Algebra, 8th Edition: Ron Larson
Calculus, 11th Edition: Ron Larson & Bruce H. Edwards
Comprehensive Gynecology, 7th Edition: Rogerio A. Lobo & David M Gershenson & Gretchen M Lentz & Fidel A Valea
Handbook of Biochemistry and Molecular Biology, 5th Edition: Roger L. Lundblad & Fiona Macdonald
Marketing, 13th Edition: Roger Kerin & Steven Hartley
Introduction to Wireless Digital Communication: A Signal Processing Perspective, 1st Edition: Robert W. Heath
Chesley's Hypertensive Disorders in Pregnancy, 4th Edition: Robert N. Taylor & James M. Roberts & Gary F. Cunningham & Marshall D. Lindheimer
Egan's Fundamentals of Respiratory Care, 11th Edition: Robert M. Kacmarek & James K. Stoller & Al Heuer
Creasy and Resnik's Maternal-Fetal Medicine: Principles and Practice, 7th Edition: Robert K. Creasy & Robert Resnik & Jay D. Iams & Charles J. Lockwood & Thomas Moore & Michael F Greene
Saunders Nursing Drug Handbook 2019, 1st Edition: Robert J. Kizior & Keith Hodgson
Psychological Testing: History, Principles, and Applications, Global Edition, 7th Edition: Robert J. Gregory
Genetics: Analysis and Principles, 6th Edition: Robert Brooker
Clinical Epidemiology: The Essentials, 5th Edition: Robert Fletcher & Suzanne W. Fletcher & Grant S. Fletcher
Principles of Macroeconomics, 6th Edition: Robert Frank & Ben Bernanke & Kate Antonovics & Ori Heffetz
Nuclear Engineering Fundamentals: A Practical Perspective, 1st Edition: Robert E. Masterson
Macroeconomics: Principles and Applications, 6th Edition: Robert E. Hall & Marc Lieberman
Concepts of Genetics, 1st Edition: Robert Brooker
College Algebra, 7th Edition: Robert F. Blitzer
Social Psychology, 14th Edition: Nyla R. Branscombe & Robert A. Baron
Mega eTextbooks release thread (part-31)! Find your textbooks here between $5-$25 :)
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Davis's Drug Guide for Nurses, 15th Edition: April Hazard Vallerand & Cynthia A Sanoski & Judith Hopfer Deglin
Pediatric Dentistry: Infancy through Adolescence, 6th Edition: Arthur Nowak & John R. Christensen & Tad R. Mabry & Janice Alisa Townsend & Martha H. Wells
Macroeconomics: Principles, Applications, and Tools, 8th Edition: Arthur O'Sullivan & Steven Sheffrin & Stephen Perez
Crafting & Executing Strategy: The Quest for Competitive Advantage: Concepts and Cases, 20th Edition: Arthur Thompson & Margaret Peteraf & John Gamble & A. Strickland
Kozier & Erb's Fundamentals of Nursing, 10th Edition: Audrey T. Berman & Shirlee Snyder & Geralyn Frandsen
Pickard's Guide to Minimally Invasive Operative Dentistry, 10th Edition: Avit Banerjee & Timothy F. Watson
Retail Management, Global Edition, 13th Edition: Joel R. Evans & Patrali M. Chatterjee & Barry R. Berman
The Pancreas: An Integrated Textbook of Basic Science, Medicine, and Surgery, 3rd Edition: Hans G. Beger & Andrew L. Warshaw & Ralph H. Hruban & Markus W. Buchler & Markus M. Lerch & John P. Neoptolemos & Tooru Shimosegawa & David C. Whitcomb
Principles of Accounting, 12th Edition: Belverd E. Needles & Marian Powers & Susan V. Crosson
Principles of Accounting, 11th Edition: Belverd E. Needles & Marian Powers & Susan V. Crosson
Genetics Essentials: Concepts and Connections, 3rd Edition: Benjamin A. Pierce
Genetics: A Conceptual Approach, 6th Edition: Benjamin A. Pierce
We the People, Essentials 11th Edition: Benjamin Ginsberg & Theodore J. Lowi & Caroline J. Tolbert & Margaret Weir
We the People, Core 11th Edition: Benjamin Ginsberg & Theodore J. Lowi & Caroline J. Tolbert & Margaret Weir
Renewable Energy: Physics, Engineering, Environmental Impacts, Economics and Planning, 5th Edition: Bent Sørensen
Qualitative Research Methods for the Social Sciences, Global Edition, 9th Edition: Howard Lune & Bruce L. Berg
Fundamentals of Biostatistics, 8th Edition: Bernard Rosner
Basic and Clinical Pharmacology, 14th Edition: Bertram Katzung
Integrated Science, 6th Edition: Bill Tillery & Eldon Enger & Frederick Ross
Physical Science, 11th Edition: Bill Tillery & Stephanie J. Slater & Timothy F. Slater
The Johns Hopkins Internal Medicine Board Review: Certification and Recertification, 5th Edition: Bimal Ashar & Redonda Miller & Stephen Sisson & Johns Hopkins
Large Animal Internal Medicine, 5th Edition: Bradford P. Smith
Calculus: Single Variable, 7th Edition: Deborah Hughes-Hallett & William G. McCallum & Andrew M. Gleason
McGraw-Hill's Taxation of Individuals and Business Entities, 10th Edition: Brian Spilker & Benjamin Ayers & John Barrick & Edmund Outslay
Writing and Editing for Digital Media, 3rd Edition: Brian Carroll
Ecology of Freshwaters: Earth's Bloodstream, 5th Edition: Brian R. Moss
Anatomy and Physiology Coloring Workbook: A Complete Study Guide, Global Edition, 12th Edition: Elaine N. Marieb & Simone Brito
Essential Cell Biology, 4th Edition: Bruce Alberts & Dennis Bray & Karen Hopkin & Alexander D Johnson & Julian Lewis & Martin Raff & Keith Roberts & Peter Walter
Harrisons Manual of Oncology, 2nd Edition: Bruce Chabner & Thomas Lynch & Dan Longo
Black's Law Dictionary, Abridged, 9th Edition: Bryan A. Garner
Black's Law Dictionary, Standard, 9th Edition: Bryan A. Garner
Chemistry, 4th Edition: Julia Burdge
Hole's Essentials of Human Anatomy & Physiology, 13th Edition: David Shier & Jackie Butler & Ricki Lewis
Van De Graaff's Photographic Atlas for the Biology Laboratory, 7th Edition: Byron J. Adams & John L. Crawley
Contemporary Implant Dentistry, 3rd Edition: Carl E. Misch
Financial Accounting, 12th Edition: Carl S Warren & James M Reeve & Jonathan Duchac
Statistics for Business and Economics: Global Edition, 11th Edition: Paul Newbold & William Carlson & Betty Thorne
Anatomy: A Regional Atlas of the Human Body, 6th Edition: Carmine D. Clemente
Clemente's Anatomy Dissector, 3rd Edition: Carmine D. Clemente
Fundamentals of Nursing: The Art and Science of Nursing Care, 7th Edition: Carol R. Taylor
Private Security and the Law, 5th Edition: Charles P. Nemeth
Human Resource Management in a Hospitality ,1st Edition: Jerald Chesser
The Chicano Experience: An Alternative Perspective: Alfredo Mirandé
Nuclear Physics of Stars, 2nd Edition: Christian Iliadis
International Human Resource Management, 4th Edition: Christopher Brewster & Elizabeth Houldsworth & Paul Sparrow & Guy Vernon
Social Engineering: The Science of Human Hacking, 2nd Edition: Christopher Hadnagy
Psychology, 5th Edition, Global Edition: Saundra K. Ciccarelli & J. Noland White
Seeley's Essentials of Anatomy and Physiology, 9th Edition: Cinnamon VanPutte & Jennifer Regan & Andrew Russo
Mass Media Law, 20th Edition: Clay Calvert & Dan V. Kozlowski & Derigan Silver
Handbook of Methods in Aquatic Microbial Ecology, 1st Edition: Paul F. Kemp & Jonathan J. Cole & Barry F. Sherr & Evelyn B. Sherr
Gray Hat Hacking: The Ethical Hacker's Handbook, 5th Edition: Allen Harper & Daniel Regalado & Ryan Linn & Stephen Sims & Branko Spasojevic & Linda Martinez & Michael Baucom & Chris Eagle & Shon Harris
Heinemann Physics 12, 4th Edition: Doug Bail & Greg Moran & Keith Burrows & Rob Chapman & Ann Conibear & Carmel Fry
Nursing2018 Drug Handbook, 38th Edition: Lippincott
College Algebra: Concepts Through Functions, 4th Edition: Michael Sullivan & Michael Sullivan III
Concepts in Strategic Management and Business Policy: Globalization, Innovation and Sustainability, 15th Edition: Thomas L. Wheelen & J. David Hunger & Alan N. Hoffman & Charles E. Bamford
Master the Boards USMLE Step 3, 5th Edition: Conrad Fischer
Criminological and Forensic Psychology, 2nd Edition: Helen Gavin
Cultural Anthropology, 15th Edition: Carol R. Ember & Melvin Ember
Concepts of Genetics, Global Edition, 11th Edition: Michael A. Palladino & Charlotte A. Spencer & Michael R. Cummings & William S. Klug
Marketing Research, Global Edition, 8th Edition: D Pati
Encyclopedia of Information Science and Technology, 1st Edition: D.B.A. Mehdi Khosrow-Pour
No B.S. Direct Marketing: The Ultimate No Holds Barred Kick Butt Take No Prisoners Direct Marketing for Non-Direct Marketing Businesses, 3rd Edition: Dan S. Kennedy
Horngren's Cost Accounting: A Managerial Emphasis, Global Edition, 16th Edition: Srikant M. Datar & Madhav V. Rajan
Fundamental Statistics for the Behavioral Sciences, 8th Edition: David C. Howell
Encyclopedia of School Health, 1st Edition: David C. Wiley & Amy C. Cory
Myers' Psychology for AP®, 2nd Edition: David G. Myers
Exploring Psychology, 10th Edition: David G. Myers & C. Nathan DeWall
Psychology, 11th Edition: David C. Myers & C. Nathan DeWall
An Introduction to Cognitive Psychology: Processes and disorders, 3rd Edition: David Groome
Fundamentals of Physics, 10th Edition: David Halliday & Robert Resnick & Jearl Walker
McMinn's Concise Human Anatomy, 2nd Edition: David Heylings & Stephen W. Carmichael & Samuel John Leinster & Janak Saada
Cardiac Intensive Care, 3rd Edition: David L. Brown
Jekel's Epidemiology, Biostatistics and Preventive Medicine, 4th Edition: David L. Katz & Joann G. Elmore & Dorothea Wild & Sean C Lucan
Lehninger Principles of Biochemistry, 7th Edition: David L. Nelson & Michael M. Cox
Anesthesiology, 3rd Edition: David E. Longnecker & Mark F. Newman & Warren M. Zapol & Warren Sandberg & Sean Mackey
Real Estate Principles: A Value Approach, 5th Edition: David Ling & Wayne Archer
The Practice of Statistics for Business and Economics, 4th Edition: Layth C. Alwan & Bruce A. Craig
Employment Law for Business, 9th Edition: Dawn Bennett-Alexander & Laura Hartman
McDonald and Avery's Dentistry for the Child and Adolescent, 10th Edition: Jeffrey A. Dean
Modern Blood Banking & Transfusion Practices, 6th Edition: Denise M. Harmening
Harrison's Principles of Internal Medicine, 19th Edition: Dennis L. Kasper & Anthony S. Fauci & Stephen L. Hauser & Dan L. Longo & J. Larry Jameson & Joseph Loscalzo
Public Relations: Strategies and Tactics, Global Edition, 11th Edition: Dennis L. Wilcox & Glen T. Cameron & Bryan H. Reber
A Pocket Style Manual, APA Version, 7th Edition: Diana Hacker & Nancy Sommers
Fundamentals of Anatomy and Physiology, 4th Edition: Donald C Rizzo
Intermediate Accounting, 16th Edition: Donald E. Kieso & Jerry J. Weygandt & Terry D. Warfield
Fundamentals of Biochemistry: Life at the Molecular Level, 5th Edition: Donald Voet & Judith G. Voet & Charlotte W. Pratt
Medical-Surgical Nursing: Concepts for Interprofessional Collaborative Care, Single Volume, 9th Edition: Donna D. Ignatavicius & M. Linda Workman & Cherie Rebar
Applied Statistics and Probability for Engineers, 6th Edition: Douglas C. Montgomery & George C. Runger
Braunwald's Heart Disease: A Textbook of Cardiovascular Medicine, 11th Edition: Douglas P. Zipes & Peter Libby & Robert O. Bonow & Douglas L. Mann & Gordon F. Tomaselli
Rock Slope Engineering: Civil Applications, 5th Edition: Duncan C. Wyllie
Earth: An Introduction to Physical Geology, 11th Edition: Edward J. Tarbuck & Frederick K. Lutgens & Dennis G. Tasa
Earth Science, 14th Edition: Edward J. Tarbuck & Frederick K. Lutgens & Dennis G. Tasa
Applications and Investigations in Earth Science, 8th Edition: Edward J. Tarbuck & Frederick K. Lutgens & Dennis G. Tasa & Kenneth G. Pinzke
Cunningham and Gilstrap's Operative Obstetrics, 3rd Edition: Edward R. Yeomans & Barbara L. Hoffman & Larry C. Gilstrap & F. Gary Cunningham
International Human Resource Management: Globalization, National Systems and Multinational Companies, New edition: Tony Edwards & Chris Rees
Anatomy and Physiology Coloring Workbook: A Complete Study Guide, 12th Edition: Elaine N. Marieb & Simone Brito
Human Anatomy, 8th Edition, Global Edition: Marieb Elaine & Wilhelm Patricia Brady & Mallatt Jon B.
Intermediate Accounting, 2nd Edition: Elizabeth A. Gordon & Jana S. Raedy & Alexander J. Sannella
Concepts in Enterprise Resource Planning, 4th Edition: Ellen Monk & Bret Wagner
Social Psychology, 9th Edition: Elliot Aronson & Timothy D. Wilson & Robin M. Akert & Samuel R. Sommers
Abnormal Child Psychology, 6th Edition: Eric J Mash & David A Wolfe
Python Crash Course: A Hands-On, Project-Based Introduction to Programming, 1st Edition: Eric Matthes
Essentials of Cultural Anthropology: A Toolkit for a Global Age, 1st Edition: Kenneth J. Guest
Intermediate Financial Management, 13th Edition: Eugene F. Brigham & Phillip R. Daves
Fundamentals of Financial Management, Concise Edition, 9th Edition: Eugene F. Brigham & Joel F. Houston
Operations and Supply Chain Management, 15th Edition: F. Robert Jacobs & Richard Chase
Fundamentals of Nuclear Science and Engineering, 3rd Edition: J. Kenneth Shultis & Richard E. Faw
Compound Semiconductors: Physics, Technology, and Device Concepts, 1st Edition: Ferdinand Scholz
Notes on Nursing: What It Is and What It Is Not, 1st Edition: Florence Nightingale
"They Say / I Say": The Moves That Matter in Academic Writing, with 2016 MLA Update, 3rd Edition: Gerald Graff & Cathy Birkenstein
Matching Supply with Demand: An Introduction to Operations Management, 3rd Edition: Gerard Cachon & Christian Terwiesch
Microbiology: An Introduction, 13th Edition: Gerard J. Tortora & Berdell R. Funke & Christine L. Case & Derek Weber & Warner Bair
Pediatric Dentistry: A Clinical Approach, 3rd Edition: Goran Koch & Sven Poulsen & Ivar Espelid & Dorte Haubek
Wardlaw's Contemporary Nutrition: A Functional Approach, 5th Edition: Anne Smith & Angela Collene & Colleen Spees
Calculus with Applications, Global Edition, 11th Edition: Margaret L. Lial & Raymond N. Greenwell & Nathan P. Ritchey
History of Modern Art, 7th Edition: H. H. Arnason & Elizabeth C. Mansfield
Torrington: Human Resource Management_p10, 10th New edition: Laura Hall & Carol Atkinson & Stephen Taylor & Derek Torrington
Industrial Organic Chemicals, 3rd Edition: Harold A. Wittcoff & Bryan G. Reuben & Jeffery S. Plotkin
Introduction to Logic, 3rd Edition: Harry J Gensler
Coparenting: A Conceptual and Clinical Examination of Family Systems, 1st Edition: James P. McHale & Kristin M. Lindahl
Healthcare Quality Management: A Case Study Approach, 1st Edition: Zachary Pruitt & Candace Smith & Eddie Perez-Ruberte
Fundamentals of Gas Lift Engineering: Well Design and Troubleshooting, 1st Edition: Ali Hernandez
A Visual Guide to Stata Graphics, 3rd Edition: Michael N. Mitchell
HESI Comprehensive Review for the NCLEX-RN Examination, 4th Edition: HESI
HESI Comprehensive Review for the NCLEX-RN Examination, 5th Edition: HESI
The Law of Security and Title-Based Financing, 3rd Edition: Hugh Beale & Michael Bridge & Louise Gullifer & Eva Lomnicka
Human Anatomy & Physiology Laboratory Manual, Main Version, 12th Edition: Elaine N. Marieb & Lori A. Smith
Rang & Dale's Pharmacology, 8th Edition: Humphrey P. Rang & James M. Ritter & Rod J. Flower & Graeme Henderson
Classical Geometry: Euclidean, Transformational, Inversive, and Projective, 1st Edition: I. E. Leonard & J. E. Lewis & A. C. F. Liu & G. W. Tokarsky
Solutions Manual to Accompany Classical Geometry: Euclidean, Transformational, Inversive, and Projective, 1st Edition: I. E. Leonard & J. E. Lewis & A. C. F. Liu & G. W. Tokarsky
Fundamentals of Applied Pathophysiology: An Essential Guide for Nursing and Healthcare Students, 3rd Edition: Ian Peate
Fundamentals of Anatomy and Physiology: For Nursing and Healthcare, 2nd Edition: Ian Peate & Muralitharan Nair
Vacuum and Ultravacuum: Physics and Technology, 1st Edition: Igor Bello
Interpersonal Communication: Building Connections Together, 1st Edition: Michael W. Gamble & Teri Kwal Gamble
Introduction to Criminal Justice: Systems, Diversity, and Change, 3rd Edition: Callie Marie Rennison & Mary J. Dodge
Introduction to Management Science: A Modeling and Case Studies Approach with Spreadsheets, 5th Edition: Frederick S Hillier
The Architecture of Computer Hardware, Systems Software, and Networking: An Information Technology Approach, 5th Edition: Irv Englander
Issues and Ethics in the Helping Professions, 10th Edition: Gerald Corey & Marianne Schneider Corey & Cindy Corey
Engineering Mechanics: Dynamics, 8th Edition: James L. Meriam & L. G. Kraige & J. N. Bolton
Descriptive Inorganic Chemistry, 3rd Edition: James E. House & Kathleen A. House
Fundamentals of Quantum Mechanics, 3rd Edition: James E. House
Core Radiology: A Visual Approach to Diagnostic Imaging, 1st Edition: Jacob Mandell
Lehne's Pharmacology for Nursing Care, 9th Edition: Jacqueline Burchum & Laura Rosenthal
Local Anaesthesia in Dentistry, 2nd Edition: Jacques A. Baart & Henk S. Brand
Reading, Understanding, and Applying Nursing Research, 5th Edition: James A. Fain
Business Analytics, Global Edition, 2nd Edition: James R. Evans
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Hi everyone. At the request of a reader, this post (made 4/5/2019) has been recovered (on 9/30/2020) from a now thankfully banned debate subreddit. I'm no great fan of my thinking from this period, but it's a healthy biographical marker in that it was the last time I ever tried to commune in good faith with women who hate me for being trans. The main point about queer theory sharing much of its thought with radical feminist theory remains compelling. The comments which were also lost were pretty much all cruel, hostile, and abusive, but if you know what you are doing you can recover them usingRedditSearch. Hello everyone. Effortpost incoming. I do not usually post here but have considered starting. After reading this post and its comments, it is clear to me that most users on this forum do not know what queer theory is. So this is an introduction to queer theory. I am covering basic concepts: use of language, beliefs about identity, and relationship to radical feminism. I am writing this to clear up what I believe are obvious misconceptions both trans-accepting and trans-denialist people seem to have, and to serve as a masterpost link to others making misstatements about queer theory in the future. I am a queer feminist. More relevant to this forum, I am transgender. I have read feminist theory and queer theory since I was a teenager. I am a queer advocate and a woman advocate. I say this is to make clear that I am partisan. However, I hope this is well-cited enough that all parties find it helpful. I have tried to speak as simply as possible.
What Is Queer Theory?
In this primer, I will repeatedly stress the following analogy: queer theory is to sex-gender nonconformity as feminist theory is to women. I say "sex-gender nonconformity" to express the full breadth of queer theory, which can range from intersex writers (Iain Moorland, Morgan Holmes), to studies in something as seemingly superficial as drag (The Drag King Book, Judith Butler), to racial intersections (Mia McKenzie, Tourmaline) & Che Gossett) and postcolonial third genders (Qwo-Li Driskill). Like feminist theory, queer theory is not one thing. It is a collection of diverse approaches to explaining the condition of sex-gender nonconformity in society, and, in the case of radical queers, improving that condition towards the radical end goal of the abolition of all sex-gender norms. Like feminist theory, queer theory is theory. Not all feminism is feminist theory. Not all queer advocacy is queer theory. Queer studies is not queer theory. Queer history is not queer theory. Queer praxis is not queer theory. Being queer is not queer theory.
Queer Theory & Language
Not all people who practice sex-gender nonconformity consider themselves queer. In fact, some consider the word exclusionary or pejorative. This is no more exceptional than the fact that some women do not consider themselves feminists, and consider the word exclusionary or pejorative. Just as some black women reject feminism as being white (Clenora Hudson-Weems), some black sex-gender nonconformers reject queerness as being white (Cleo Manago). And just as some women reject feminist theory as harmful to society (Esther Vilar), some sex-gender nonconforming people reject queer theory as harmful to society (Sheila Jeffreys). This problem, in which the purported subjects of a theory actively reject it, and even their positions as subjects within it, is no more destructive for queer advocacy than it is for feminism. The challenge has been answered affirmationally in various ways in both queer theory and feminist theory (MacKinnon, Toward a Feminist Theory of the State, pgs. 115-117; Dworkin, Right Wing Women; Haraway, A Cyborg Manifesto; Stone, A Posttranssexual Manifesto). However, because much more of queer theory takes its subject's status as queer to be uncontroversially entirely socially constructed, and its use of language to be therefore open to social change, queer theorists encounter this problem less often than feminist theorists. We usually acknowledge that, in forcing people to be queer or not queer, we are passively reinforcing the exact forms of oppression we seek to end through our analyses. Leslie Feinberg, who did not use the word queer as a political identity, noted in hir Transgender Liberation (1992):
Transgendered people are demanding the right to choose our own self-definitions. The language used in this pamphlet may quickly become outdated as the gender community coalesces and organizes—a wonderful problem.
Today, Feinberg's "transgender[ed] people" is now most often used apolitically, for what was once called "transgenderists": the demographic of those who live or attempt to live, socially, as a sex-gender outside of that first placed on their birth certificate. "Queer" has come to have most of the solidarity-driven political meaning of Feinberg's "transgender." However, Feinberg's conception of "transgender" is not uncommon today. Insofar as queer advocacy permits its subjects to change, establishing their own voice, own vocabulary, own concerns, and own dissent, while feminism does not, the two must be antagonistic. Riki Wilchins addresses this tension directly in hir essay "Deconstructing Trans":
Genderqueerness would seem to be a natural avenue for feminism to contest Woman's equation with nurturance, femininity, and reproduction: in short to trouble the project of Man. Yet feminists have been loath to take that avenue, in no small part because queering Woman threatens the very category on which feminism depends.
However, Wilchins is wrong: this tension between feminist theory and queer theory is local to specific versions of queer advocacy and feminism, and is not inherent to either.
Queer Theory & Gender Identity
What the hecky, y'all? Queer theory rejects gender identity politics almost unconditionally. Get it right. There are very few things queer theorists universally agree on: this is one. In fact, queer theorists reject sexual identity politics almost unconditionally (e.g. Rosemary Hennessy, Profit and Pleasure: Sexual Identities in Late Capitalism). Queer theorists regularly assert that all identity formation (including identity formation as a man or woman, flat) and even the very concept of selfhood emerge as a regulatory apparatus of power, usually that of The State. These critiques in queer theory are developed out of postmodern critiques of identity and the self. Consider, for example, these quotes from Deleuze & Guattari's A Thousand Plateaus:
To write is perhaps to bring this assemblage of the unconscious to the light of day, to select the whispering voices, to gather the tribes and secret idioms from which I extract something I call my Self (Moi). I is an order-word. Where psychoanalysis says, "Stop, find your self again," we should say instead, "Let's go further still, we haven't found our BwO yet, we haven't sufficiently dismantled our self." Substitute forgetting for anamnesis, experimentation for interpretation. Find your body without organs. Find out how to make it. There is no longer a Self (Moi) that feels, acts, and recalls; there is "a glowing fog, a dark yellow mist" that has affects and experiences movements, speeds.
This denial of self is directly tied to Deleuze's concept of becoming-minority), and is constructed again and again and again in queer theoretic concepts: in anti-sociality, in death drive, in anal sublimation and butch abjection, just over and over and over again. Anyone who does not understand this general concept does not understand a single thing about queer theory, straight up. Among the transgender population specifically, it is extremely easy to find transgender people rejecting the concept of gender identity as something forced upon us by a cisgender establishment which has all the power. It's easy to find on writing. It's easy to find on video. It's easy to find on reddit. And most of us aren't even queer theorists. So, what is it queer theorists do, if not snort identity for breakfast? Well, generally, we sort through history, literature, science, language, the social psyche, most especially real-life experience, and whatever else we can ooze our brainjuices over to analyze and undo the structures of our oppression, the very means through which we become "queer." We argue that this oppression and our position as uniquely oppressed subjects within it is socially constructed, unnecessary, and morally outrageous. And, on most analyses, this is what many feminist theorists do with women, as well. Few have even argued that, in a culture that constructs manhood as its norm, there is a sense in which to be a "woman" is also to be "queer."
Queer Theory & Radical Feminism
It has never been clear what radical feminism is. In general, I understand people who call themselves or are called "radical feminists" to be one of the following:
Socialist feminists, who assert women are a class in some previously understood, usually Marxist sense, who must achieve liberation through techniques espoused in pre-existing theory, e.g. wages for housework.
Post-Marxist feminists, who assert women are a "sex-class," where "class" is some new, peculiarly feminist sense of the word, who must achieve liberation through some specifically feminist method yet to be decided, outside of Marxist, anarchist, or liberal methodologies. Its origins are often supposed to be Shulamith Firestone's The Dialectic of Sex. Post-Marxist radical feminism is usually considered "true" radical feminism, or even just feminism, proper (MacKinnon, Toward a Feminist Theory of the State, pg. 117).
Cultural feminists, who assert "man" and "woman" compose two competing cultures, and (more importantly) "feminism" as women's culture. Under this view, there can be no end to feminism because women cannot achieve equality, only the dominance of female culture. Men cannot be feminists because feminism is not a political position. Cultural feminists are ambivalent about their positioning on a left or right which are both seen as "male culture." Cultural feminists often call for a return to "the natural order," and approve of "biologism," the belief that one's cultural categorization is and should be derived from biology. Their purpose is to preserve women as feminists rather than achieve the radical goal which is the abolition of all classes. See Mary Daly's Gyn/Ecology; Valerie Solanas, SCUM Manifesto; Adrienne Rich, Of Woman Born. Not all cultural feminists claim to be radical (or cultural); see écriture féminine.
On cultural feminism, radical feminist historian Alice Echols noted in The Taming of the Id (1984):
I believe that what we have come to identify as radical feminism represents such a fundamental departure from its radical feminist roots that it requires renaming.
Brooke Williams's Redstocking's piece The Retreat to Cultural Feminism (1975) begins:
Many women feel that the women’s movement is currently at an impasse. This paper takes the position that this is due to a deradicalizing and distortion of feminism which has resulted in, among other things,"cultural feminism.”
Inasmuch as cultural feminism asserts "man" and "woman" as essential and non-relative social categories in need of preservation, queer theory can have no truck with radical feminism, because radical feminism maintains a cultural institution which is usually seen as a major genesis of queer oppression. However, insofar as radical feminism is post-Marxist, it is often deeply aligned with queer theory. Queer theory is also usually post-Marxist, as postmodernism was developed partly in response to the failures of Marxism. Queer advocacy often adopts radical feminist methodology, particularly consciousness raising. Many radical feminists effectively advocate queerness, in what Andrea Dworkin calls a "political, ideological, and strategic confrontation with the sex-class system," as a necessary part of feminism. Please consider what radical feminists and queer advocates have historically said about the following topics common to both:
Family Reform: RadFem: "So paternal right replaces maternal right: transmission of property is from father to son and no longer from woman to her clan. This is the advent of the patriarchal family founded on private property. In such a family woman is oppressed." (De Beauvoir, Second Sex) "Patching up with band-aids the casualties of the aborted feminist revolution, it [Freudianism] succeeded in quieting the immense social unrest and role confusion that followed in the wake of the first attack on the rigid patriarchal family." (Shulamith Firestone, Dialectic of Sex, pg. 70). Queer: "The family has become the locus of retention and resonance of all the social determinations. It falls to the reactionary investment of the capitalist field to apply all the social images to the simulcra of the restricted family, with the result that, wherever one turns, one no longer finds anything but father-mother - this Oedipal filth that sticks to our skin." (Deleuze & Guattari, Anti-Oedipus, pg. 269) Pansexuality: RadFem: "[Through feminist revolution] A reversion to an unobstructed pansexuality - Freud's 'polymorphous perversity' - would probably supersede hetero/homo/bi-sexuality." (Firestone, Dialectic of Sex, pg. 11) Queer: "When queerness began to mean little more than 'pansexual activist', Bash Back! became a liberal social scene rather than a space from which to attack, which i think had been the whole point of bashing back all along." (Interview with Not Yr Cister Press, Queer Ultraviolence: Bash Back! Anthology, pg. 385) Degendered Gestation: RadFem: "Scientific advances which threaten to further weaken or sever altogether the connection between sex and reproduction have scarcely been realized culturally. That the scientific revolution has had virtually no effect on feminism only illustrates the political nature of the problem: the goals of feminism can never be achieved through evolution, but only through revolution." (Firestone, Dialectic of Sex, pg. 31) Queer: "The gender of gestating is ambiguous. I am not talking about pregnancy’s deepening of one’s voice, its carpeting of one’s legs in bristly hair, or even about the ancient Greek belief that it was an analogue of men’s duty to die in battle if called upon. I am not even thinking of the heterogeneity of those who gestate. Rather, in a context where political economists are talking constantly of “the feminization of labor,” it seems to me that the economic gendering of the work itself—gestating is work, as Merve Emre says—is not as clear-cut as it would appear." (Sophie Lewis, All Reproduction is Assisted) Institutional Debinarization: RadFem: "[A]ll forms of sexual interaction which are directly rooted in the multisexual nature of people must be part of the fabric of human life, accepted into the lexicon of human possibility, integrated into the forms of human community. By redefining human sexuality, or by defining it correctly, we can transform human relationship and the institutions which seek to control that relationship. Sex as the power dynamic between men and women, its primary form sadomasochism, is what we know now. Sex as community between humans, our shared humanity, is the world we must build." (Andrea Dworkin, Woman Hating, pg. 183) Queer: "'Boy' and 'girl' do not tell the genital truth that Zippora knows. Quite the opposite: instead of describing her baby’s sex, these words socially enact the sex they name... Intersexuality robs 'boy' and 'girl' of referents, but it is unclear how far this intersexed scenario differs from any other gendered encounter... I suggest the claim that sex is performative must operate constatively in order to be politically effective. One has to say that performativity is the real, scientic truth of sex in order to argue that intersex surgery, which claims to treat sex as a constative, is futile constructivism." (Iain Morland, Is Intersexuality Real?)
I hope these few quotations are enough to demonstrate that queer theory and radical feminist theory are deeply interwoven, and the former is in many ways a continuation of the latter. I have noticed debate here seems quite one-sided, but I think that I could contribute something to fix what I see as a pretty egregious misrepresentation issue. I know this primer wasn't exactly structured for debate, but I can try to answer any questions below. If you read this all, thanks!
How do social theorists come up with their theories, and how are they used in either research and policy making?
I actually majored in sociology back in college, and was fascinated with insights and new ways of looking at things, and by authors like Michel Foucault, Judith Butler, Jürgen Habermas, Ulrich Beck... Mind-blowing as the theories are, there's always that uneasy feeling of doubt: What if the theories are all guessworks? How are their validity assessed? How are they used and how are they relevant to the real world? When he was Chairman of the Social Science Research Council in Britain, Andrew Schonfield wrote:
"In the social sciences it is rarely possible to pose questions and provide answers in the manner of some of the natural sciences, and it is a refusal to recognize this that has often led us up the wrong path. It is the nature of most of our work that it tends to produce useful ideas and an increasingly firm factual base, rather than clear-cut answers to major policy questions. We must try to tease out the relationships which have a crucial effect on policy and, in doing so, provide not so much widely applicable generalizations as a sound, informed basis for decision-making and, at the same time, cut down the area of reliance on guesswork and prejudice." (Schonfield, 1971).
I wholeheartedly agree with this quote, but can't seem to find the "increasingly firm factual base" for the theories that I'm interested in. For example, do we have any ways to verify Foucault's claims of how power works, or Judith Butler's claims of the existence of many genders, apart from just following the reasoning in their books? What are their contributions to practice-oriented research, apart from providing a possible interpretation of the social phenomena in question? Do theories ultimately have no bearing on policy making?
Reading Group — Sex & the Failed Absolute Theorem IV: The Persistence of Abstraction Primer, Introduction, Theorem 1 (part 1), Theorem 1 (Part 2), Corollary 1, Scholium 1.1/2/3, Theorem II (Part 1), Theorem II (Part 2), Theorem II (Parts 3 & 4), Corollary 2, Scholium 2.1/2/3/4, Judgment Derp, Theorem III (Part’s 1,2,3), Theorem III (Part’s 4,5,6), Corollary 3, Scholium 3, Theorem IV, Corollary 4:, Scholium 4, End of Reading Groups Synopsis Nearly there, only two sections to cover. This is the whole of Theorem IV, so big post. Madness, Sex, War You can run, but you can’t hide, abstract negativity is gonna get you, a kind of “hauntology” with a twist — a friend reminded me of this Derridean notion recently, and I thought it applies well to all of this. Hauntology refers to “the return or persistence of elements from the past, as in the manner of a ghost”, except in my version (after my reading of Žižek), it is not the persistence of elements from the past, but elements from the object’s failure, its lack, which are then supplemented/haunted by the objet a. The organic unity of everything is always and by definition ruined from within, by barbarity within the state and barbarity within the psyche (in the self-contraction of the ego — a violent "implosion"), both forms sustain their ethical cores. On one side of the Möbius strip is ethics, exactly on the same point on the other side is the barbarity that sustains it... in the state: individuals who are ready to kill the enemy within... in the psyche: the superego, the exception to the subject that attacks the ego (which contracts in self-protection). Wasuperego are the abstract negativities threatening to undo the social order, not only in the form of war, but madness and sexuality too. Each is an attempt to maintain order, and each a threat to it. “To be human means to be potentially mad” and madness presupposes normality as crime presupposes law. Here we have the journey from abstract to concrete whole, from the virtuality of “Law” to the actual collection of laws and customs etc. Sexuality has this same structure, the virtuality of the universal “sex”, to the particulars of sexual activity, and sex is, in extremis, a form of madness. If madness is a detachment from reality, sexuality is a detachment from nature (deadly passion, perversion etc.) – drive that is thwarted from its natural goal. As it explodes into infinite possibility, it shifts to an ontological state. Culture then presupposes nature (as madness presupposes normality), and in so doing “denaturalises” it. This is Id, libido – denaturalised nature and is how “Spirit fights itself, its own essence”. We will return to abstract universals and particulars later on. Death is the abstract negativity of life that can only be sustained from within the concept/category of life, but never sublated, that is to say, death is always haunted with life that persists through death as a threat. Likewise, normality can never rid itself of the persistent threat of madness. Hegel eventually betrayed his own method ‘cause he was afraid of the collapse of the state in the French revolution and turned conservative – this represents the main divide in Hegelians. In peace time, in this “organic order”, universality and particular interests appear reconciled, but don’t be fooled, they can never be, your hopes of utopic white picket fenced suburbia is gonna every time. “Can the sentiment of the Universal be dissociated from this appeasement?” Yes!, war is necessary as universality “reasserts its right against and over the concrete-organic appeasement in prosaic social life” – every social reconciliation is condemned to fail as abstract negativity cannot be contained and madness always lurks as a possibility. Can you feel the madness rumbling under your bed as you cuddle your teddy bear and kiss your mommy nighty night? Goodbye to any Jungian dreams of mystical union and peace in some abstracted meaningless interpretation of forever “becoming”. I can think of nothing worse than never getting there. Want to reconcile with Mother Nature? Forget it, your only chance is to demystify the perfection of nature and understand instead that she is a dirty fucking inconsistent bitch (thus explaining my teenage crush on Sigourney Weaver). Abstraction persists relentlessly in the form of abyssal negativity and is what gives the Understanding the “absolute power” of ripping apart what is (only Reason can conclude), already ripped apart in its abyssal negativity. The mind does not separate what is whole, but what is already incomplete. Lacan’s Imaginary is rehabilitated as the ripping apart reality into partial objects (a severed head, the gaze etc. as partial objects, ‘whole’ in themselves), in the “Night of the World” that float in the black space of the imagination as if rendered from their natural bodies as an ‘organic’ whole, but these bodies are already ripped apart
the properly Hegelian reconciliation is not a peaceful state in which all tensions are sublated or mediated but a reconciliation with the irreducible excess of negativity itself.
How to Do Words with Things The biggest and most important abstract negativity is the status of the subject itself. This is what fucks up the rhizome-like theory of assemblages as a new kind of “Whole”. Yet again (yawn), assemblage theory omits the subjects as just another object in the world, just another “actor” in the play in which the furniture is listed on the bill along with the human players. Pretty soon, the carpets that line the floors of the various government structures around the world will be given the right to vote. But, Ž-man argues, assemblages are not elements that strive towards unification (similar to increasing complexity in evolutionism), but are all divided from within by their own encounters with abyssal negativity as the guise of the play between universality and particularity — the obstacle that thwarts their self-identity.
elements don’t strive for assemblage in order to become part of a larger Whole, they strive for assemblage in order to become themselves, to actualize their identity.
Whereas reality consists of multiple assemblages, each assemblage is built around its immanent impossibility. For example, the assemblage that is capitalism is nonetheless structured around a central antagonism and the function of ideology is “not only to kill hope—to obfuscate the possibilities of radical change—but also to sustain illusory (but structurally necessary) hopes”. Assemblage theory claims to included material elements as well as ideological elements and form a chain of equivalences (epidemics, population movements, technological inventions, new forms of sexuality, etc.) composing a complex “politics of things.” BUT, how do words fit in? Where is language? Language, for Ž-man, is not just another component, another actor, but the star of the play that is a tearing away from the world, a discord always involving gap. Just as Badiou cannot have his “objectless subject”, nor can Levi Bryant (whose blog Larval Subjects is worth reading) have his “subjectless objects”, thanks to Lacan’s obet a: every object is inscribed with it, and every subject has it as its objective correlate. This is, quite nicely, why Sartre’s subject as void/nothingness doesn’t quite work as nothing can only be supported with the less than nothing of the objet a. Comrades! Imagine Z-m standing on a podium in front a thousands, banging his fist into his open hand as he puts forth the following highly evocative and memorable declaration which deserves quoting in whole:
Far from totalizing reality into a totality, “subject” can only occur when there is a radical rip in the texture of reality, when reality is not a “flat” collection of objects but implies a radical crack—ultimately, subject itself IS the rip in reality, what tears apart its seamless texture. So when we say that subject identifies with its symptom in order to avoid its own ontological crisis, to resolve the deadlock of its inexistence, to supplement its lack of a firm ontological support, we should push this claim to its extreme and say that subject is in itself ontological crisis, a crack in the ontological edifice of reality. Or, to put it in yet another way, subject not only constitutively relates to some trauma, haunted by some primordial trauma, subject IS the trauma, a traumatic cut in the order of being. This self-reflective reversal from attribute or property to being is crucial: subject is not related to, haunted by, X, subject IS this X. [hence “hauntology”]
Thus, the subject is an act of subtraction, a minus one (-1) in order to then re-entangle itself with the world, but never merge with it: mystical harmony is a waste of fucking time you plonker Rodney (British reference) “Language never “fits” reality, it is the mark of a radical imbalance which forever prevents the subject from locating itself within reality”. From Less Than Nothing:
[In] the properly dialectical relationship between the universal and the particular; the difference is not on the side of particular content (as the traditional differentia specifica), but on the side of the Universal.
Quick lesson in Assemblage Theory: In terms of universal (animal), particular (horses) and individual (Mr Ed), when assemblage removes these traditional Aristotelian categories, Mr Ed needs something to function as both universal (Genus – animal) and particular (species – horse), in order for Mr Ed to be Mr Ed. Assemblage replaces universals with potentials, or “space of possibilities” in the form of a “diagram” that can be shared by Mr Ed with other similar individuals. This involves the conceptualisation of a topological animal - a “single abstract Animal for all assemblages that effectuate it”, a kind of rubber reality that can be folded at the embryonic stage of development to form either a horse of an octopus. Universality is replaced by virtuality of possible permutations, a diagram of an assemblage is its transcendental dimension, thus a cup of coffee is structured in the same way a revolution is, without milk or without coffee, nothing substantially changes, only transcendentally (sex without whipping transforms into sex without a finger up the arse). The In-itself is generated in the transcendental shift from potentials to actuals, and in this way (unlike Harman) the objects relations are part of its constitution.
When a cup of coffee is put in relation to milk, coffee-without-milk becomes a part of its diagram, a “proximate failure” of milk.”
Failure is part of the object’s “diagram” as are virtualities, only some of which are actualized. As Harman puts it, proximate failures are “neighboring failures that were not a foregone conclusion,” and they “also give rise to ‘ghost’ objects that offer fuel for endless counterfactual speculation, not all of it worthless.” Hauntology again - the ontological (ontic?) status of a cup of coffee is haunted by the lack of milk. What if failures are necessary to the structure, just as the failure of “the liberal-pragmatic idea that one can solve problems gradually, one by one” is a structural necessity of capitalism. Utopic failure (i.e. the impossibility of this virtuality actualising) is part of the thing itself — racism must persist for capitalism to be capitalism. What if:
such malfunctionings of capitalism are not only accidental disturbances but structurally necessary? What if the dream of solving problems one by one is a dream of universality (the universal capitalist order) without its symptoms, without its critical points in which its “repressed truth” articulates itself?
The Inhuman View Life's but a walking shadow, a poor player, That struts and frets his hour upon the stage, And then is heard no more. It is a tale Told by an idiot, full of sound and fury, Signifying nothing. Except in Ramon Zurcher’s The Strange Little Cat, glasses, tables and sausages are players on the stage too (actants), but as Žižek points out however, they do not signify nothing as the nothing of a gap fails to appear through them. In effect, the subject is part of the hauntology of the object in relation to actualising potentials, similar to Manuel DeLanda’s examples of scissors that have the ontological potential to cut, it is the human subject that can actualise that potential, and without the subject, the ontology of the scissors would be different, even if the scissors were never touched. In a similar manner, to produce such an “inhuman” play as Zurcher’s, depends on life without subjectivity like coffee without milk. However, “There is an authentic theoretical and ethico-political insight in such an approach” insomuch as agency becomes a social phenomenon that includes all material bodies participating in the relevant assemblage, but also ourselves as if seen “from the outside” as we see objects. Translation: Trump is a symptom, not locus of the problem.
we, subjects, are ourselves part of the world, so the consequent realism should include us in the reality we are describing, so that our realist approach should include describing ourselves “from the outside,” independently of ourselves, as if we are observing ourselves through inhuman eyes. What this inclusion-of-ourselves amounts to is not naive realism but something much more uncanny, a radical shift in the subjective attitude by means of which we become strangers to ourselves.
This is the subversive aspect of assemblage theory, for through it you can read the nightmare of Auschwitz as much as a product of the state of objects (technological advances) as it is of human evil, in other words, the only difference between Auschwitz and, lets say, the French genocide in the Congo, or Rwanda, is that the Germans had the technical/industrial means to kill more people – technology was an actant. Therefore all of these stand on that same ethical level. However, it is just simply not possible to view all this from the “outside” as if humans are just more objects, as the predicate of the “inhuman” nature of these atrocities can only arise from the presupposition of a cartesian cogito (just as madness presupposes normality), something alien to assemblage theory which does not posit an unsurpassable gap of subjectivity, because everything must stand in relation, however, the subject is “distanced” in its relation. To claim subjectivity is “merely” an illusion is to fail to see that this failure IS the subject (the failure to be an object is part of the human’s “diagram”, or, as Lacan put it the subject is “an error of counting”).
This is how we should answer the question: but how can a subject step outside itself and adopt this “inhuman view”? The Lacanian answer is: precisely as a pure subject, as the Cartesian cogito which is to be strictly distinguished from any kind of humanism, from the “wealth of personality.” Cogito is the subject reduced to a pure impersonal punctuality of a void, a crack in the texture of reality; as such, it is not a pure subject without objectivity—it is sustained by a paradoxical object which positivizes a lack, what Lacan called objet a.
The imaginary act of “subtracting” the subject from reality ends up in a double negation – from human to objects back again to inhuman as an unavoidable spurious infinity. While the structure that produces it is “eternal”, objet a itself, however, is not ahistorical, but is always itself “hauntologised” by history, in our case capitalism and the influence of surplus-value that haunts surplus-enjoyment. The structural tension (traumatic core of the void) that gives rise to the objet a is ahistorical, but how the objet a tries to resolve this tension is always historical, as such, the cogito itself is affected (in the Deleuzian sense) by modernity, and there is no return to the pre-modern subject: “What comes after capitalism can only be something entirely different, a radically new beginning.” If “Self” stands for the way a human organism experiences itself, appears to itself, and there is no one behind the veil of self-appearance, no substantial reality, then the appearance of “Self” itself shifts radically to points of no return. Either way, “$ is nothing but its own inaccessibility, its own failure to be substance”:
Therein resides Lacan’s achievement: the standard psychoanalytic theory conceives the Unconscious as a psychic substance of subjectivity (the notorious hidden part of the iceberg)—all the depth of desires, fantasies, traumas, etc.—while Lacan de-substantializes the Unconscious (for him, the Cartesian cogito is the Freudian subject), thereby bringing psychoanalysis to the level of modern subjectivity. (It is here that we should bear in mind the difference between the Freudian Unconscious and the “unconscious” neurological brain processes: the latter do form the subject’s natural “substance,” i.e., subject only exists insofar as it is sustained by its biological substance; however, this substance is not subject.) [it is not what we “really are”, nor is it therefore the repository of what we “really want”].
Assemblage theory is right to contest any notion of subjects as “more acting” than other actors, however, the subject is, in “actuality”: “a certain gesture of passivization, of not-doing, of withdrawal, of passive experience.” — its action is a particular mode of in-action. Subject is “that part-aspect of the real which suffers from the signifier”, its appearance of “greater activity” than other actants is a reaction to this basic feature. There is no place for fantasy in OOO and the New Materialisms, so there is no place for subject — even the notion of a pre-subject(ive) world is itself a fantasy as it posits a certain “vitality” in the thing in-itself. Meanwhile, for Judith Butler, the barred subject differs in that for her, what is barred is content that might otherwise be historically accessible (emerge at other times), whereas for Lacan, the bar ($) is constitutive of the subject. For Lacan:
It is the bar that excludes subject from the entire domain of objectivity, of objective content, the bar that separates something (not from another something but) from nothing, the nothing/void which “is” subject. It doesn’t exclude something, it excludes nothing/void itself.
And this is why the subject is not an object, its active exclusion of the void that constitutes it — primordial repression by any other name:
not the repression into-the-unconscious of any determinate content but the opening-up of the void which can be then filled in by repressed content. To put it succinctly, the (future) subject is interpellated, the interpellation fails, and subject is the outcome of this failure. Subject is the void of its own failure-to-be.
Unfortunately for Jungians, the subject is not the positivity of “becoming”, but its failure (don’t know why I’ve got it in for Jung this week – hmmm). But subject as “self-negating void” (after Sartre) is not enough for Lacan, the Lacanian subject is “decentered” in that “the Lacanian subject is not objectless: it exists only as separated from its objectal counterpart, its fundamental fantasy” as its inaccessible (of necessity) traumatic core. The fundamental fantasy is what fills Sartre’ void, what is constituted to cover it, it holds together the entire edifice of “what I am” and Therefore what reality “is”. Then we hit one of the best definitions of traversing the fantasy I’ve read so far:
Lacan’s premise is that we can—not integrate/subjectivize the fundamental fantasy but—suspend it, its structuring power, and he calls this radical move “traversing the fantasy.” The price of this move is, of course, high: it involves what Lacan calls “subjective destitution” which is not the disappearance of the subject but its reduction to a zero-point, the disintegration of its entire symbolic universe, and then its rebirth.
To me, this is what Christian “resurrection” is reaching for and is not Butler’s “widening” reality to include the excluded, but a new reality that in no way can refer to, or even recognise, the coordinates of the old. Žižek speculates the possibility of the MeToo movement being representative of just such a shift of subjectivity, centred on a form of fundamental fantasy that may hit on the inherent and intractable problem of sexual identity itself and suspending it (rather than being resolvable in Butler’s liberalism). “The “primordial repression” of the fundamental fantasy is thus not an ahistorical bar; on the contrary, it grounds (or, rather, it opens up the space for) a specific mode of historicity”
the dialectic of hegemonic process [is] the struggle of universalities themselves. And for this to happen, a bar has to affect universality itself, a bar which makes it impossible and which in this way opens up the space of hegemonic struggle.
Its all about the $ $ $ $ $ The All-Too-Close In-Itself Butler can be said to be the exact opposite of OOO in that she opposes any naïve realism: “discursive practices are conceived as the unsurpassable horizon of our experience nevertheless they share a neglect of primordial repression” (what Žižek calls transcendental historicism). However, they both completely neglect primordial repression, and Ž-man accuses Kant of this same thing, of being too afraid to approach “IT”. For Kant, this is reflected in his ethics, in which, while it seems as if he posits we can never be certain if our choices are pathological or ethically pure, in fact he is effectively afraid that our act may really be an act of freedom.
the true tension is not between the subject’s idea that he is acting only for the sake of duty, and the hidden fact that there was effectively some pathological motivation at work (the vulgar psychoanalysis); the true tension is exactly the opposite one: the free act in its abyss is unbearable, traumatic, so that when we accomplish an act out of freedom and in order to be able to sustain it, we experience it as conditioned by some pathological motivation.
In order to symbolise the unsymbolisable (the real), we have to “pathologize” it, but whereas Kant mistakes the real as “the impossible which happens” (the in-itself that is the truth of my actions), Žižek’s real is the “impossible-to-happen”: “precisely when I commit a free act, I stumble upon the impenetrability that Kant comfortably externalizes into the transcendent In-itself in the very heart of my Self” which is, of course, the unconscious as the form of “not knowing that I know (…that I don’t know)” a secret that even the unconscious (as the in-itself) doesn’t know, and is a condition of subjectivity. There isn’t something to know and we just can’t access it, rather not-knowing, lack of essence – absentia – is the condition of subjectivity and of freedom. It is also much closer, if not identical with, Hegel’s Absolute Knowing, which Deleuze actually comes close to maintaining in his “inhuman view” of the thing in-itself, “the impossible phenomenon, the phenomenon that is excluded from our symbolically constituted reality.” However, “the more we try to isolate reality as it is in itself, independently of the way we relate to it, the more this In-itself falls back into the domain of the transcendentally constituted.” We can, however, break this circle, if we posit the in-itself as the very cuts that separate different spheres of the transcendentally constituted reality, for instance how physics sees a rose versus a biology, or art. In terms of sexuality, it is what makes every figuration of “external reality” inconsistent, thwarted, non-all; but understanding that these cuts are the sites of the intervention of subjectivity into reality. The problem with the OOO claim that subject is an object among objects, is that subject is precisely what makes such a statement impossible since such a statement implies an objective standpoint from which we can compare ourselves as objects to other objects. We are not talking from the position of a “metagaze”, exempted from reality, this would involve a gaze that includes itself ( an objective gaze would have overcome the problem of the set of all sets that do not included themselves): every notion of reality is already mediated by our transcendental horizon that is the indelible mark of our limitation. Every attempt to isolate things “as they really are” necessarily involves covering, via fantasy, the cut of the real ($). “This reality is inconsistent, intercepted by cuts, and these cuts in reality are sites of the inscription of subject.” And the following is an excellent insight into how sexuality is at work in this:
the shift in the relationship to In-itself (from the realist notion of In-itself as the way things are out there independently of us to the notion of In-itself as the impossible phenomenon) can be rendered in the terms of the shift from the masculine to the feminine position (in the sense of Lacan’s formulas of sexuation). The Kantian approach remains masculine: the In-itself is the exception to the universal (transcendental) laws that regulate our phenomenal reality, and we can then engage in the epistemological game of how to erase our distorting lens and grasp the way things are out there independently of us. […] From the Hegelian “feminine” position, the field of phenomena is non-all. It has no exception, there is no In-itself outside, but this field is at the same time inconsistent, cut through by antagonisms. So there is nothing that is not in some way subjectively distorted, but we can discern the In-itself through the very cuts and inconsistencies in the fields of phenomena.
For OOO the transcendental approach elevates the subject to a privileged super-object encompassing all others, i.e., in some sense constitutive of all reality. However, the transcendental approach posits instead that the subject is a standpoint, the punctual support of a perspective onto reality from which we cannot abstract. The subject’s “constitutive” power designates its limitation, its inability to by-pass its transcendental frame and gain access to noumenal reality. Our freedom is the obverse of our ignorance, it relies on it: we experience ourselves as autonomous free beings because our ultimate reality is inaccessible to us, we then transpose the limitation that pertains to the notion of the transcendental into the thing itself. For OOO, all objects (including humans) are partially withdrawn from each other – a snail only sees the foot that crushes it, not the subject that is really out there. But this is not the same for humans, for whom metaphor does not withdraw from what is “really out there”, but is an expression of so much more, as in the expression from the Godfather “I made him an offer he couldn’t refuse”. To say “I threatened his life” does in no way carry the same meaning. Harman erroneously links withdrawal to Heidegger’s notion of Entzug:
for Heidegger, the Selbst-Entzug des Seins does not mean that a part of Being remains hidden from our (human) reach. What is “withdrawn” of Being is fully immanent to its disclosure, it is in some sense the form of this disclosure itself, so that Heidegger can even say that Being is nothing but its own withdrawal: Being discloses beings through its withdrawal.
We are touching on the unconscious again, as a withdrawal rather than substance, not just a withdrawal of objective psychic support (in substance), but also that the withdrawal itself is the space for metaphor — its meaning is in the withdrawal, immanent to it, not in the substance that has been withdrawn from. Here we can see how there is no big Other as the withdrawal is not a positive, but a minus (-1) that is immanent to reality itself. This means that there is no 000 “metagaze”, the transcendental “is the impossibility to fully locate myself, my position of enunciation, in the space of reality that opens up in front of me: yes, as Lacan put it, I am always in the picture, but I am inscribed into it as a stain in the picture, as something that doesn’t fit into it.” The Lacanian Real is Therefore on the side of virtuality against “real reality”, How? Imagine the Hitchcockian dream of an audience emotionally controlled mechanistically by leavers and pulleys (or computers) without reference to what happens on the screen as “the space of reality that opens up in front of me”, then the emotions are purely virtual, fulfilling Sade’s dream of infantized pain without the death of the body.
In such a constellation, the ultimate real/impossible pain is no longer the pain of the real body, but the “absolute” virtual-real pain caused by virtual reality in which I move (and, of course, the same goes for sexual pleasure).
This is why LSD and the like are never a direct experience of the real. While there is in the direct manipulation of neuronal chemical reactions, the subject supplements the breakdown of sensory input with meaning – less is more. If someone wants to argue (as I have seen) that LSD takes you to the Lacanian real, the terrifying truth is that you are only “closer” to the real in a bad trip, in the breakdown of meaning — horror— not its spiritual supplement as “enlightenment”. So-called “spiritual” perception follows the breakdown of experience as its supplement, not the other way round.
It is especially crucial to distinguish this procedure from that of virtual reality: fear is aroused not by generating virtual images and sounds which provoke fear, but via a direct intervention which bypasses the level of perception altogether. This, not the “return back to real life” from the artificial virtual environment, is the Real generated by radical virtualization itself. And does the same not hold for sexuality? The Real of the sexual pleasure generated by direct neuronal intervention does not take place in the reality of bodily contacts, yet it is “more real than reality,” more intense. This Real thus undermines the division between objects in reality and their virtual simulacra: if, in virtual reality, I stage an impossible fantasy, I can experience there an “artificial” sexual enjoyment which is much more “real” than anything I can experience in “real reality.” NSFW.
Even if brain probes were to convince you there is a finger up your arse massaging your prostate, it is the virtual supplement of its transgression, of fantasy, that makes it more real. Without an actual finger stuck up there, the experience is a “purer” real. The same for religion, a probe in the brain might stimulate the sensation of an invisible “presence”, but this Other is a function of a structural fantasy due to symbolic withdrawal, not a neuronal one – the neuronal stimulation thus uncovers what is always already there by definition. How it manifests may be culturally informed, but in terms of the Other itself, “as Lacan would have put it—we do encounter here a bit of the real which remains the same in all symbolic universes.” As it is the same in all symbolic universes, so it is in all universals. Every universality is overdetermined by some particular content which is privileged with regard to all other particular content that provides the specific colour of the universality in question. The subject provides this colouring that is the umbilical cord of the real, the convoluted space that attached the universal to the particular. The universal form is dependent on the contingently particular “as Derrida would have put it, the frame itself is always also a part of the enframed content.”, in Hegelese it is “oppositional determination”, “in which the universal genus encounters itself among its particular-contingent species.” And here is the link with subjectivity: Lacan’s definition of the signifier as that which “represents the subject for another signifier” is how the particular represents the universal in an endless chain that never reaches its destination, and whose status is purely virtual. The universal subject has this exact status of never reaching its destination, a failure, and the structural chain of signifiers is never complete, for whereas all signifiers stand in a relation of succession in the chain (and also succession in the sense that they are connected to an imaginary signified), there is one which has the privileged status of not being a successor to anything and is lacking an imaginary correlate (the phallus in Lacanian “old speak” that I am increasingly beginning to suspect Žižek is moving on from).
This minimal structure enables us to generate the notion of subject without any reference to the imaginary level: the “subject of the signifier” involves no lived experience, consciousness, or any other predicates we usually associate with subjectivity. The basic operation of suture is thus that 0 is counted as 1: the absence of a determination is counted as a positive determination of its own [the absence of a (first) cause is counted as a cause of its own].
Back to his basic line: If we see the subject as distorting an otherwise undistorted reality, this itself (the notion of an “undistorted reality”) is already a distortion. And in terms of universals, the very notion of a universal is always already distorted/stained by the inclusion of a particular: when we think of the universality of “triangular", we instantiate it in an example, and in the same way, whenever we think of “reality without subject”, we instantiate the subject in the very act of positing a reality without subject. But in the mother of all distortions, it is this very notion of a reality without subject that gives rise to the modern subject in the first place, as the withdrawal (-1) to an “empty gaze” that guarantees the appearance of an undistorted “objective” reality. However:
not only does a subject perceive reality from its distorted/partial “subjective” standpoint, but subject itself only emerges if a structure is “distorted” through the privilege of a hegemonic particular element which confers a specific color of universality. This is how Hegel’s claim that substance has to be conceived also as subject is to be read: there is no “balanced” objective order whose perception is distorted when it is viewed from a subjective standpoint—subjective distortions are inscribed into the very “objective” order as its immanent distortion.
And
At its zero-level, subject is an entity which is its own pure possibility which by definition remains non-actualized (the moment it is actualized, it is “substance” and not “subject”). Subject is a pseudo-entity which only “is” as the outcome of the failure of its actualization.
Finally:
there is no assemblage without a subject, then even the most “asubjective” description of a state of things from an inhuman view in which humans are only one of the actants implies a subject [the “inhuman” is coffee without cream, the supplemental element of reality without subject]. In the view of our reality as a field of horrors in which we, humans, are just a cog, subject is already here as the punctual reference-point of the horror. With every inhuman view of reality, the question is to be raised: What kind of subject sustains it? The answer is: the empty Cartesian cogito.
113 quotes from Judith Butler: 'We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world.', 'Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact. Explore some of Judith Butler best quotations and sayings on Quotes.net -- such as 'When some people rejoin with 'All Lives Matter' they misunderstand the problem, but not because their message is untrue. It is true that all lives matter, but it is equally true that not all lives are understood to matter, which is precisely why it is most important to name the lives that have not mattered, and Judith Butler quotes. 14 9 Judith Butler. Birthdate: 24. February 1956. Judith Pamela Butler is an American philosopher and gender theorist whose work has influenced political philosophy, ethics, and the fields of third-wave feminist, queer, and literary theory. In 1993, she began teaching at the University of California, Berkeley, where she has served, beginning in 1998, as the Maxine Elliot Zoom through the quotes and sayings by Judith Butler. Take a look at the famous, inspiring, motivating and thought-provoking quotes and thoughts by Judith Butler. Listed In: Writers. Philosophers. Intellectuals & Academics. Media Personalities. We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world. Judith Butler . There is no gender Judith Butler Quotes. Free Daily Quotes. Subscribe Judith Butler — American Philosopher born on February 24, 1956, Judith Butler is an American philosopher and gender theorist whose work has influenced political philosophy, ethics and the fields of feminist, queer and literary theory. Since 1993, she has taught at the University of California, Berkeley, where she is now Maxine Elliot Judith Butler quotes. Daily updated quotes! Home; Quotes; Today's anniversary; Judith Butler. American post-structuralist philosopher who has contributed to the fields of feminism, queer theory, political philosophy, and ethics. Page 1 of 1. Judith Butler. The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view Judith Butler Quotes Quotes about: facebook; twitter; googleplus; Choices Community Conflict Debate Democracy Desire Determination Effort Failing Fighting Focus Gender Giving Humanity Identity Injury Language Masculinity Military Mistakes Overcoming Pleasure Reality Refugees Revenge Risk Security Sexuality Sovereignty Struggle Today Transgenders Understanding Violence Vulnerability War. Gender Judith Butler Quotes 24 Sourced Quotes. Source; Report... There is no gender identity behind the expressions of gender; that identity is performatively constituted by the very "expressions" that are said to be its results. Judith Butler. Source; Report... There was a brief moment after 9/11 when Colin Powell said we should not rush to satisfy the desire for revenge. It was a great moment, an Judith Butler, née le 24 février 1956 à Cleveland, est une philosophe américaine, professeure à l'Université Berkeley depuis 1993. Une thématique importante de sa réflexion est celle de la vulnérabilité. Powerful quotes by the very badass Judith Butler “I would say that I’m a feminist theorist before I’m a queer theorist or a gay and lesbian theorist.” “Sexual harassment law is very important. But I think it would be a mistake if the sexual harassment law movement is the only way in which feminism is known in the media.” Feminism Judith Butler. Share This: #opinion. Indian Sanitary
Plenary Lecture Friday, June 27th – Amphitheater Richelieu (Sorbonne University) Keynote: Judith Butler (University of California at Berkeley) When gesture b... This video is an explanation of cultural Marxism, which is a term often thrown around in contemporary political and social debates. Here, those ideas are exp... "One is not born, but rather becomes, a woman." Male-dominated society deliberately constructs the idea of femininity to keep men in control. Watch Macat's s... Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube. Gender is a very touchy subject these days - whether you believe it's a social construct or you don't. Both sides of the argument seem to overlook evidence o... About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features Press Copyright Contact us Creators ... An infographic video on Judith Butler's famous Theory of Gender Performativity. George Bush Sr. is president, gas costs about $1.12, you’re learning how to use to world-wide web. Although the Simpsons is your new favorite cartoon, you st...
