Джудит Батлер - все книги по циклам и сериям | Книги по порядку

In Bodies That Matter, Judith Butler further develops her distinctive theory of gender by examining the workings of power at the most "material" dimensions of sex and sexuality. Deepening the inquiries she began in Gender Trouble, Butler offers an original reformulation of the materiality of bodies, examining how the power of heterosexual hegemony forms the "matter" of bodies, sex, and gender. Butler argues that power operates to constrain "sex" from the start, delimiting what counts as a viable sex. She offers a clarification of the notion of "performativity" introduced in Gender Trouble and explores the meaning of a citational politics.…

What does it mean to lead a moral life?

In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice―one responsive to the need for critical autonomy and grounded in a new sense of the human subject.

Butler takes as her starting point one’s ability to answer the questions “What have I done?” and “What ought I to do?” She shows that these question can be answered only by asking a prior question, “Who is this ‘I’ who is under an obligation to give an account of itself and to act in certain ways?” Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory.

In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In brilliant dialogue with Adorno, Levinas, Foucault, and other thinkers, she eloquently argues the limits, possibilities, and dangers of contemporary ethical thought.

Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves?

In this invaluable book, by recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as “fallible creatures” to create and share an ethics of vulnerability, humility, and ethical responsiveness.

"Love involves not being dead for the other, and the other not being dead for one," Judith Butler writes about the philosopher Georg Wilhelm Friedrich Hegel and love. On the basis of his short essay "Love" (1797-98) and the "Fragment of a System" (1800), she examines Hegel's early reflections on love. According to Butler, the key lies in reversibility, as it happens that in Hegel's writing, just as in love, the authorial voice changes direction and makes a stateme

Antigone, the renowned insurgent from Sophocles's Oedipus, has long been a feminist icon of defiance. But what has remained unclear is whether she escapes from the forms of power that she opposes. Antigone proves to be a more ambivalent figure for feminism than has been acknowledged, since the form of defiance she exemplifies also leads to her death. Butler argues that Antigone represents a form of feminist and sexual agency that is fraught with risk. Moreover, Antigone shows how the constraints of normative kinship unfairly decide what will and will not be a liveable life.

This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in Phenomenology of Spirit to its appropriation by Kojeve, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition that has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject.

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality.
Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew. Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism.
Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

Undoing Gender constitutes Judith Butler's recent reflections on gender and sexuality, focusing on new kinship, psychoanalysis and the incest taboo, transgender, intersex, diagnostic categories, social violence, and the tasks of social transformation. In terms that draw from feminist and queer theory, Butler considers the norms that govern--and fail to govern--gender and sexuality as they relate to the constraints on recognizable personhood. The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival. And to "do" one's gender in certain ways sometimes implies "undoing" dominant notions of personhood. She writes about the "New Gender Politics" that has emerged in recent years, a combination of movements concerned with transgender, transsexuality, intersex, and their complex relations to feminist and queer theory.

В книге «Гендерное беспокойство» американский философ Джудит Батлер осмысляет понятия гендера, пола и сексуальности, их производство и воспроизводство в обществе и рассматривает возможности, которые открывает критика этих категорий идентичности. В своем анализе она апеллирует к французскому постструктурализму, феминистской теории, психоанализу, включая работы таких авторов, как Моник Виттиг, Юлия Кристева, Мишель Фуко и др. Батлер размышляет о социальной сконструированности гендера, ставит под вопрос его стабильность и однозначность, пытается расширить наши представления о возможном и реальном и предлагает способы противостояния…

Джудит Батлер (р. 1956) – ведущий американский теоретик власти, гендера, сексуальности и идентичности. В США ее называют `одной из самых выдающихся философов и критиков современности`. В новой книге Батлер развивает новый, постфукианский подход к проблеме власти и к проблеме субъективности — теорию психики власти, в которой она исследует механизм задействования властью приватных, интимных чувственных переживаний субъекта (привязанность, разочарование, меланхолия и др.). Книга предназначена для читателей, интересующихся современной социальной теорией, философией и психоанализом.

Данная антология объединяет тексты ведущих западных феминисток, написанные за последние тридцать лет. Проблемы искусствознания рассматриваются здесь с позиций гендерной теории. Это не столько историческое свидетельство состояния и развития гендерной теории, сколько серия размышлений, открытых в сегодняшний день. Именно поэтому антология не просто восполняет культурные лакуны, но позволяет обращаться с ней как с актуальным изданием.

Книга представляет собой курс лекций Джудит Батлер (род. 1956), американского философа, специалиста по теории гендера, связывающих воедино теоретические концепции прошлых работ автора и ее текущее исследование. В ней кратко излагаются основные идеи теории гендерной перформативности, применяемые в дальнейшем для анализа современных социальных движений. В итоге Джудит Батлер представляет своеобычную концепцию народной политики, которая приходит на смену «новым социальным движениям» и характеризуется широкими демократическими альянсами. Автор вовлекает в теоретическую аргументацию тезисы своих исследований сексуальности, телесности, траурного…

In her most impassioned and personal book to date, Judith Butler responds in this profound appraisal of post-9/11 America to the current US policies to wage perpetual war, and calls for a deeper understanding of how mourning and violence might instead inspire solidarity and a quest for global justice.