Con el objetivo de reflexionar sobre la potencialidad filosófica y política que tienen los afectos “negativos”, me interesa repensar el rol social de estos afectos a partir de abordar los efectos, en términos de agencialidad, que pueden propiciar en el ámbito político. Para ello, comenzaré con una breve caracterización sobre las implicancias del concepto de “olas” del feminismo, para entender a grandes rasgos los cambios históricos conquistados por las luchas feministas y los activismos. En este sentido, me situaré en la (...) “cuarta ola” del feminismo para abordar las nociones vinculadas al giro afectivo, a partir del fuerte cuestionamiento que esta matriz teórica le realiza a la noción de temporalidad lineal. Finalmente, analizaré la potencialidad que portan los afectos “negativos” en la escena política, a partir de resaltar el fuerte tono revolucionario que estas emociones, en tanto expresiones de la visceralidad, pueden tener en la transformación de la sociedad cuando irrumpen en el orden público. (shrink)

This intra-view explores a number of productive junctions between contemporary Deleuzoguattarian and new materialist praxes via a series of questions and provocations. Productive tensions are explored via questions of epistemological, ontological, ethical, and political intra-sections as well as notions of difference, transversal contamination, ecosophical practices, diffraction, and, lastly, schizoanalysis. Various irruptions around biophilosophy, transduction, becomology, cartography, power relations, hyperobjects as events, individuation, as well as dyschronia and disorientation, take the discussion further into the wild pedagogical spaces that both praxes have (...) in common. -/- . (shrink)

This article reviews the debate on ‘intersectionality’ as the dominant approach in gender studies, with an emphasis on the politics of representation. The debate on intersectionality officially began in the late 1980s, though the approach can be traced back to the institutionalization of women's studies in the 1970s and the feminist movement of the 1960s. Black and lesbian feminists have long advocated hyphenated identities to be the backbone of feminist thought. But in recent years, intersectionality has sustained criticism from numerous (...) angles within gender studies, ranging from feminist philosophy to applied political research. This article will use the theorization of ‘interference’ as a searchlight to produce an overview of this interdisciplinary debate, culminating in our affirmative answer to the question: should we move from intersectionality to interference? Our answer is based on onto-epistemological reflections, i.e., reflections in which being and knowing are always already entangled. -/- . (shrink)

This article seeks to intervene in what I perceive to be a problematic opposition in feminist theory between ontological and epistemological accounts of existence and politics, by proposing an approach that weaves together Elspeth Probyn’s conceptualisation of ‘feminist reflexivity’ with a re-reading of feminist standpoint through affect. In so doing, I develop the concept of affective solidarity as necessary for sustainable feminist politics of transformation. This approach is proposed as a way of moving away from rooting feminist transformation in the (...) politics of identity and towards modes of engagement that start from the affective dissonance experience can produce. Moving beyond empathy as a privileged way of connecting with others, I argue that the difference between ‘womanhood’ and ‘feminism’ is critical for a universal yet non-essential understanding of what motivates gendered change. (shrink)

The focus of this article is two texts, ‘Advancing Luna – and Ida B. Wells’ (1982) by Alice Walker and Disgrace(1999) by J.M. Coetzee, both of which present ethical problems for the reader. The texts share a common event, an incident of black-on-white, male-on-female rape. In each case the white woman keeps silent about the rape and the narrative is troubled by that silence. I read the dilemma of these texts as at once ethical, political and aesthetic and I explore (...) that multi-faceted problem through three perspectives – the issue of silence, the narrative structures of the texts and the impossibility of resolution. The texts repeatedly question my reading position, not least in that they both suggest that the silence of the white woman might, in certain circumstances, be a condition for political progress. (shrink)

In this article I offer possibilities for conversations between a feminist, post-realist thealogy and an exploration of the posthuman as presented by Rosi Braidotti. Braidotti draws on the influence of Baruch Spinoza to argue for an awareness of the ‘radical immanence’ which allows a challenge to the hierarchically dualistic assumptions of an anthropocentric paradigm. I maintain that the role of ‘Goddess-talk’ can contribute to this exploration with its figurations of a transgressive sacrality which can embrace ambiguity and plurality and which (...) is immanent in a connection and interdependence with all forms of life. Such a thealogy can have points of contact with Braidotti’s call for an interrogation of what is meant by ‘being human’, a consideration of the implications of a ‘post-anthropocentric’ world and a challenge to the ways in which a global capitalist economy is undertaking the commodification of life itself. (shrink)

This article discusses the idea of intra-generational education. Drawing on Braidotti’s nomadic subject and Barad’s conception of agency, we consider what intra-generational education might look like ontologically, in the light of critical posthumanism, in terms of natureculture world, nomadism and a vibrant indeterminacy of knowing subjects. In order to explore the idea of intra-generationalism and its pedagogical implications, we introduce four concepts: homelessness, agelessness, playfulness and wakefulness. These may appear improbable in the context of education policy-making today, but they are (...) born of theorising our practices in the age-transgressive field of Philosophy with Children. We argue that these concepts help to reconfigure intra-generational relations, ways of being and becoming. They express the longing, corporeality and visionary epistemology of nomadic enquiry. These inventions express a non-hierarchical philosophy of immanence. We draw some tentative conclusions about educational practices more generally. (shrink)

This essay draws on a wide range of feminist, psychoanalytic and other anti-racist theorists to work out the specific mode of space as ‘contained’ and the ways it grounds dominant contemporary forms of racism i.e. the space of phallicized whiteness. Offering a close reading of Lacan’s primary models for ego-formation, the mirror stage and the inverted bouquet, I argue that psychoanalysis can help us to map contemporary power relations of racism because it enacts some of those very dynamics. Casting the (...) production of subjectivity on the field of the visual, Lacan performs some of the fundamental conceptions of space and embodiment that ground the dominant forms of racism in these cultural symbolics. Namely, he articulates a body that is bound by skin, structured by a logic of containment, cathected through aggression and distance, and read primarily through the way it looks – both how it appears and how it beholds the appearances of other bodies. Unraveling this nexus of power relations, I argue that a fundamental anti-racist strategy is to interrupt, interrogate and re-deploy this interpellation of images. Key Words: ego-formation • embodiment • historicity • Lacan • ontological • phallus • race/racial difference/racism • space • visual • whiteness. (shrink)

In ‘Situated Knowledges’, feminist science studies scholar – and, as will be argued in this chapter, critical new materialisms scene-setter – Donna Haraway (1988) reveals her own politicised ‘electroshock’ (578) therapeutic take on epistemology and what it means to create knowledge from the ground up. She builds her argument upon Marxist, historical and feminist materialisms, the rich tradition of feminist epistemology and, above all, Sandra Harding’s (1986, 1987, 1991) standpoint theory. Connecting the foregoing philosophies to the Foucauldian idea of power/knowledge (...) (Foucault 1990 [1976], 1995 [1975]) and a critique of disembodied, objectifying vision, Haraway conceptualises her materialist project along four criss-crossing axes, namely: ontology (theorising what the world is); epistemology (theorising about how to see the world as it is); ethics (theorising why the world is as it is and how it ought to be); and politics (theorising how to effectively change the world). It is in the thought-provoking assemblage of these four philosophical domains that Haraway’s eco-philosophy sets the framework for what this chapter describes as critical new materialist philosophies. (shrink)

This particular roundtable falls at the end of a four-year networking project (COST Action IS1307 New Materialism: Networking European Scholarship on ‘How Matter Comes to Matter’) and reflects upon the genealogies of new materialism and how these flow into the individual working practices of participants. The texts below were contributed remotely via email by members of the group, following face-to-face meetings in Barcelona, Maribor, Warsaw, Liverpool, Paris and Utrecht. Authors were unaware of each other’s responses and in this way the (...) dialogue has unfolded a little like a game of Exquisite Corpse or Consequences, with questions acting like a trail of breadcrumbs to follow. Accordingly, the text is the product of a partially bounded experimental system ‘designed to give unknown answers to questions that the experimenters themselves are not yet able to clearly ask’ (Rheinberger 1997: 28). Thus, it both ruminates upon work to date and is intended to generate novel responses from authors and readers alike. (shrink)

Emancipatie en integratie, nationalisme, machtsonderdrukking en privileges, (super)diversiteit en erkenning. Het zijn slechts een paar van de beladen termen waar we tegenwoordig veel mee geconfronteerd worden, en dat in de context van persoonlijke identiteitsvorming als in debatten omtrent groepsidentiteit, de vraag naar minderheidsrechten en de gepercipieerde conflicten met de zogenaamde democratische Westerse Verlichtingsidealen die daar vervolgens uit voortkomen. Heel veel van deze politieke discussies die momenteel gevoerd worden binnen de politiek en de media draaien om ‘identiteit’, waardoor dit concept helaas (...) tot een gepolitiseerd en polariserend begrip verworden is. (shrink)

For many years poststructuralist feminists have denounced Simone de Beauvoir as a `universal humanist' who denies sexual difference and inscribes woman in a masculine discourse. Returning to the original exchanges between de Beauvoir and the French feminists of difference, where this dismissive attitude began, it is seen that de Beauvoir circulates in their discourse as representative of a bygone eraan embodiment of all that has been surpassed. Their criticisms of de Beauvoir prove for the most part, glib and disingenuous and (...) not grounded in a careful reading of The Second Sex. In this article the author defends de Beauvoir from their charges of universalism, phallocentrism and being a dupe of Sartre. Her particular form of universal humanism is not `indifferent to difference', but produces historically and socially nuanced insights. De Beauvoir does not valorize a Sartrean rational masculine subject as a model for feminist struggles, rather she theorizes an embodied, relational, situated subject. Furthermore, her theory of Otherness is able to accommodate the psychic register of subjectivity without psychologizing the socioeconomic or political world, a shortcoming of her French poststructuralist opponents. (shrink)

In a post-feminist, post-lesbian feminist, postmodern or queer world, should lesbian work remain clearly identifiable, even when it refuses to claim lesbian identity as such? Scanning anthologies from the past three decades of lesbian poetry, and focusing particularly on the work of Maureen Duffy, Marge Yeo, Dorothea Smartt, Gillian Spraggs and Carol Ann Duffy, Liz Yorke addresses issues of lesbian visibility, lesbian identification, lesbian desire, and lesbian performativity. How do we identify what constitutes a lesbian poetic in an era when (...) ‘lesbian’ as an identity is less overtly defended, and many anthologies gloss over lesbian difference in prioritizing a higher order dedication to theme? (shrink)

Radical feminism has critiqued heterosexuality both as a primary means through which people are constituted as women and as men, and as inherently oppressive for women. Two recent developments challenge this critique: the concept of “virgin” heterosexuality, a form of heterosexuality in which the performance of heterosexual sex, with or without sexual intercourse, is voluntarily chosen, and “queer” heterosexuality, a concept derived from postmodernist and queer theory, which does not only reinscribe, but also actively subverts and disrupts, oppressive categories of (...) gender and sexual orientation. This article analyzes the attempts made in “virgin” and “queer” theory to rehabilitate heterosexuality, and finds both fundamentally flawed from a radical feminist perspective. It ends by considering why such rehabilitatory attempts are currently being made, and what they reveal about heterosexuality. (shrink)

This article focuses on the affective potential of anticipation, in its ready endorsement of the unknown, as a formative lens for theorising feminist temporalities. I draw from earlier readings of Luce Irigaray’s conceptual paradigm of sexual difference to examine how its articulation of a feminist future that is inherently unknowable might contribute to recent debates on the temporalities of feminist thought. The article presents two broadly intersecting lines of argument. I first emphasise the continued centrality of sexual difference in its (...) anticipatory imperative for thinking feminism but – or perhaps, especially – through a contradictory retrieval of the term that re-narrates its contemporary significance. In other words, it is precisely the retroactive position that sexual difference occupies that exacts a critical reorientation of existing modes of feminist temporalities; it moreover does so as a theoretical construct that altogether circumvents our understanding of feminism as a progress narrative. Secondly, I build upon Drucilla Cornell’s contentions in Beyond Accommodation that the unknown futurity inaugurated by the trajectories of sexual difference demands a dimension of inquiry that is inevitably aesthetic (1991). I identify a possibility of literature’s reinvigoration in emergence narratives of feminist theorising, particularly in a certain ethical capacity precipitated by its affective experience of enchantment, which mirrors the ‘wonder’ that sexual difference incites. If we are to continue to use literature as a conducive space of feminist analysis, then it is the forward-looking perpetuation of feminist narratives that must also be rethought for their investment in the multiple contingencies of anticipation. (shrink)

This article compares notes on different and new concepts of ‘the Human’, developed both within disciplinary and interdisciplinary academic scientific research and in broader social practices. The main focus is on the shifting relationship between the ‘two cultures’ of the humanities and science in the light of contemporary developments, such as the sophisticated forms of interdisciplinary research that have emerged in the fields of biotechnologies, neural sciences, environmental and climate change research and Information and Communication technologies. These rapid changes affect (...) the very definitions of the human and of human evolution. The question is how and to what extent they have an impact on both the practice of the humanities and on their self-representation. Is humanism challenged or strengthened by these developments? To what extent is anthropocentrism called to task by what is becoming known as posthuman theory? (shrink)

Children, the image of the child, and the gendered figures of the girl and the boy are thematics that run through the work of Deleuze and feature prominently in his joint writing with Guattari. However, there are many different children in Deleuze's writings. Various child figures do distinct things in Deleuze's work. In this article, I argue that his work on children can be utilized to rethink popular, teleological notions of childhood and growing up.

The conceptualization of human agency is one of the oldest and most debated challenges in political theory. This essay defends the continuous relevance of this endeavour against a proliferating theoretical pessimism. Instead of engaging the much rehearsed structure-agency debate, the author conceptualizes agency in relation to discourses. However, such an approach inevitably elicits suspicion. Is discourse not merely a faddish term, destined to wax and wane with fleeting intellectual trends of the postmodern and poststructural kind? Does the concept of discourse, (...) as many fear, suck us into a nihilistic vortex and deprive us of the stable foundations that are necessary to ground our thoughts and actions? Not so, argues this essay, and defends an anti-essentialist stance as the most viable chance for retaining an adequate understanding of how people situate themselves as agents and influence their socio-political environment. The ensuing analysis, which focuses on everyday forms of resistance, demonstrates how the very acceptance of ambiguity, often misrepresented as relativism, is a crucial precondition not only for the conceptualization of human agency, but also for its actual application in practice. (shrink)

In this article I employ Deleuzian theory in an exploration of men’s and women’s experiences of sexuality and sexual relations when encountering erectile difficulties and/or using sexuopharmaceuticals such as Viagra (sildenafil). I analyse the ways in which accounts of the function of Viagra-assisted erections can be seen to restore or re-establish previous sexual conventions or patterns (in Deleuzian terms, to ‘re-territorialize’ desire in ‘molar’ directions), and the ways in which Viagra use may change or challenge such patterns. Also examined are (...) the alternative stories of those for whom Viagra hasn’t ‘worked’; these accounts demonstrate how the persistence of erectile difficulties produces positive opportunities for experimentation, creativity and transformation in the realm of the erotic. (shrink)

This article discusses and develops some recent debates in feminist epistemology, by outlining the concept of an ‘emancipatory value’. It outlines the optimum conditions that a ‘community’ of knowers must satisfy in order that its members have the best chance of producing knowledge claims. The article thus covers general ground in epistemology. The article also argues that one of the conditions that any ‘emancipatory community’ must satisfy is that its underlying values should not oppress women. It is related to feminist (...) debates, therefore, in two ways: first, it develops its arguments by drawing on those debates; and second, after developing the general concepts of emancipatory value and epistemic community, it argues that feminist values are one set of emancipatory values to which an epistemic community should pay regard. (shrink)

Jacques Derrida is known for his attempt at including the perspective of woman in his philosophical work. His efforts received the acclaim of women philosophers, despite the fact that his philosophy remains marked by the omission of any mention to the work of Simone de Beauvoir. The topic of this paper shall not be woman, as in Derrida’s 1972 conference Spurs, but phallogocentrism. That is, the economy, dynamic and limits of this concept as a critique of history, or rather, as (...) the history of the lie, the term by which Derrida seems to conceive of the possibility of any history whatsoever. We agree that phallogocentrism in Derrida’s hands enabled anti-philosophical forays by which to include woman as singularity in the male-dominated French philosophy of the 1970s. However, we also argue that the specter of man was maintained untouched throughout Derrida’s work, thereby suggestion that deconstruction overlooked what may very well be the primary prohibition in Western thought. (shrink)

The Muslim woman wearing the veil, the female anorexic and the from-male-to-female transsexual constitute three different figures that, despite their striking differences, have a common symbolic ground. By focusing on the similarity between the veiled woman and the other two figures, the article sheds a different light on the debate about the Muslim veil in western societies. It is argued that the western notion of woman is based on a structural ambivalence of transcendence and immanence. On the one hand, woman (...) is expected to be liberated, in control and active in public life and in all ways just as free as the man, on the other she represents a deficiency compared to the man; it is expected of her that she takes up a complementary, subordinate position in relation to the man. The subordinate position, however, is seldom pronounced. Officially, the gender hierarchy is not a part of egalitarian societies, that is, the modern configuration that formally rejects a hierarchical worldview. Is this the reason why the three figures are regarded as pathological? Does their way of demonstrating extraordinary transcendence combined with extraordinary immanence make them monstrous? (shrink)

This paper argues for the active participation of women in philosophy of education and the importance of their sexually differentiated positions in pluralising knowledge. Drawing on the philosophical work of Luce Irigaray it explains how the feminine as other, has been symbolised as a dark epistemological cave from which those seeking universal truths ought to escape. Within such phallogo-centric systems of knowledge, women’s thoughts have been excluded from philosophy, and the feminine became un-representable as philosophical. This scenario raises important political (...) and ethical questions related to women’s place in philosophy of education and calls for deconstructive strategies aimed at using feminised locations to challenge phallogocentrism. The paper argues that a simple inclusion of women’s thoughts or the replacement a masculine-dominated philosophy with feminine ones do not suffice to disrupt the order that establishes what counts as philosophy. It therefore explores how sexual difference can rethink the traditional tenets of philosophy. The idea that women need a place that they can call home for such practices and whether this space can really differentiate knowledge is debatable and controversial. In considering this possibility, however, sexual difference is not considered a subject for thought in philosophy of education but a question that rethinks and engenders it. (shrink)

ABSTRACT In this article we argue for the need to take the moral voices of children and youth seriously particularly in times of the Anthropocene. Drawing on theories in ethics by John Wall, moral development according to Mark B. Tappan, and education in line with the works by Vygotsky, we construct a conceptual framework where the notions ‘narrative,’ ‘moral authorship’ and ‘free will’ can open new creative understandings of human ethical competence; a competence based in a relational, contextual and societal-cultural (...) understanding of human existence. The use of our framework is illustrated in interpretations of empirical research with children demonstrating concerns of theirs in relation to climate change. The article concludes with reflections on the kind of education that can be inspired by this framework and the taking of children’s voices seriously, as well as pointing to challenges also to the grown-up world. (shrink)

This essay argues that feminist theory has focused, in the main and for too long, on theories of the body, in a legitimate reaction to a Western masculine coupling of beauty with a female or idealized maternal body and the sublime with male creativity. In consequence, there are few productive feminist accounts of female or maternal beauty. However, Virginia Woolf’s writings about beauty, mothers and the body, if read through the lens of post-Lacanian theory - particularly the work of Luce (...) Irigaray and Bracha Lichtenberg Ettinger - do offer a moving and positive feminist account of women and beauty. The essay analyses Woolf’s ideas about beauty in general, before focusing on To the Lighthouse and The Voyage Out in relation to the writings of Woolf’s mother Julia Stephen. (shrink)

This article draws on research at an eco/feminist peace camp set up to facilitate blockades against clear-cut logging in coastal temperate rainforest in Clayoquot Sound on Vancouver Island, British Columbia, in Canada in the early 1990s. The camp was said to be based on feminist principles and sometimes these were even articulated as eco/feminist principles. The slippage between these terms provides a focus for my discussion. Specifically the article explores the apparent paradox of the sheer vitality of this eco/feminist activism, (...) and in particular its insistence on international connections, in contrast to the widely circulating accounts of the end of feminism, and especially the end of global sisterhood, which emerged in the early 1990s. Thus this article is also necessarily about how recent histories of eco/feminism, including tensions between theory and activism, are narrated. I take as a departure point references to the work of Vandana Shiva and the Chipko movement which circulated in accounts of the camp, and explore ways in which eco/feminists might read such utterances as more than evidence of a naive and problematic universalism. I situate eco/feminism’s internationalism genealogically in feminism and eco/feminism and read this as a counter-narrative to the ending of global sisterhood. Through paying attention to various movements, back and forth, between Clayoquot and Chipko, Canada and India, and drawing on Anna Tsing’s notion of ‘friction’, I offer an account of what has been at stake in disavowals of the possibility of reading Chipko as eco/feminist, and suggest the importance of a more generous reading of eco/feminists’ attention to the Chipko movement. (shrink)

Within recent feminist theorizing the significance of social location has been overestimated, while the power of argument has been underestimated. We do not need to retreat to notions of ‘story-telling’ as the strongest claim to knowledge possible by feminist analysis. Rather, we should draw on the power of argument. This article addresses some dilemmas in debates around the projects of recognition, redistribution and transformation, and the claims to knowledge made in each. Further, it argues for the integration of the concerns (...) of equality and difference. The theoretical argument is supported by examples drawn from practical politics, including the development of democratic procedures, postcolonialism, the UNDP indicators sometimes used in development policy and suffrage movements. (shrink)

This article discusses female office workers' own definitions of information technology, based on a study with a group of Finnish office workers, in which they studied and evaluated information systems and analysed their work as well as making proposals for their IT systems. IT is considered as a textuality that is connected with the office workers' subjectivities and their organizational activities. For office workers, defining information systems means a struggle for their own subjectivities. Starting from the concrete practices and interviews (...) with the office workers, the article examines how their 'own' definitions of IT were constructed; how office workers' situated interpretations and textualities interacted; how organizational relations and textualities intervened in the definitions; and how women's mutual support made it possible to approach something that could be considered women's 'own' definitions. (shrink)

El presente artículo analiza las posibilidades de resistencia ético-políticas que habilitan la deconstrucción de la dicotomía humano-animal. Se argumenta que el concepto de carno-falogocentrismo visibiliza las taxonomías de subordinación que constituyen la matriz de inteligibilidad de las estructuras de dominación modernas, al establecer nexos oblicuos entre binomios jerarquizados. En este sentido, se sostiene que la deconstrucción interseccional de la maquinaria carno-falogocéntrica posibilita la apertura a otros modos de comunidad en los que no hay una propiedad que delimite un espacio de (...) lo común, sino la promesa de construir otros modos de existir con y entre los otros en la diferencia radical. (shrink)

The entwinement of affects and the public dimension seems an enigma. We cannot resolve this problem if we continue to refer to the Freudian analysis that deals with the classic dualisms opposing violence to order, love to death, and the body to social order. A feminist analysis, reworking psychoanalytical knowledge, offers another thesis. Taking the concept of `affects' – defined as one's corporeal drives in their sociocultural expression – a different analysis and new political practices emerge. This concerns recognizing a (...) necessary tension between an irreducible singularity and the `being-together' dimension, which is beyond the classic dualism opposing the body to the Law. (shrink)