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)

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)

This study reviews the controversy surrounding Dasein’s neutrality in Heidegger’s fundamental ontology. First, I reiterate the problem and examine Derrida’s assertion that the early Heidegger ignored sexual difference as well as how feminist philosophers accepted the case after that. Next, I analyse whether the neutrality of Dasein is justified at the essential and factual levels. I discuss whether (1) phenomenological neutralization is a male-biased outlook and (2) Heidegger’s thoughts according to such method were successful in neutralizing it. With regard to (...) (1), neutralization is not inherently androcentric. To address (2), I first argue that Heidegger’s philosophical project at the time was fundamental ontology, but he completed the task with the development of existential philosophical ideas in terms of the existential analytic. Finally, I demonstrate that the criticism of Heidegger’s covert generalization of masculinity, while almost unfair to fundamental ontological work, makes limited sense to existential philosophical work. (shrink)

Resumen El objetivo general del trabajo es analizar las influencias y recepciones del post-estructuralismo en las lecturas de Judith Butler y sólo algunas derivaciones en el pensamiento de Paul B. Preciado. A partir de este rastreo se pueden establecer las críticas de la teoría queer al feminismo a través de las imágenes y textualidades que propone el arte. La hipótesis general del trabajo supone que, a partir de la recepción del postestructuralismo en los análisis de Butler y Preciado, se podría (...) reconocer en la estética la capacidad crítica y política que las teorías de la identidad sexual pretenden lograr. A los efectos de identificar estos legados nos detendremos en reconocer los aportes de Jacques Derrida en la obra de estxs autorxs. Para finalizar dejamos planteadas algunas críticas que podrían advertir sobre los posibles límites en el plano de la estética de las teorías de género.The general objective of this article is to analyze the influence of post-structuralism in the thought of Judith Butler and Paul B. Preciado. It is argued that queer theory’s critique of feminism can be established through the images and textualities proposed by art; furthermore, on the basis of the influence of poststructuralism in Butler’s and Preciado’s analyses, one can recognize in aesthetics the critical and political capacity that theories of sexual identity intend to achieve. In order to identify these influences, we discuss the contributions of the ideas Jacques Derrida to the work of these authors. In conclusion, we raise some criticisms that warn of the possible limits of gender theories in the plane of aesthetics. (shrink)