The use of "theory" in feminist analysis has been said to threaten feminism as a political force. This collection of work by leading feminist scholars engages with the question of the political status of poststructuralism theory within feminism. Against the view that the use of post-structuralism necessarily weakens feminism, 'Feminists Theorize the Political' affirms the contemporary debate over theory as politically rich and consequential. In laying the theoretical groundwork for the volume, Butler and Scott posed a number of questions to (...) prominent legal scholars, literary critics, philosophers, political theorists, historians, and cultural theorists. The essays do not settle the questions but generate new and productive directions for them. The volume as a whole valorizes the unsettling power and politics of theory. The essays in 'Feminists Theorize the Political' speak to the questions that emerge from the convergence of feminism and poststructuralism: What happens to feminist critique when traditional foundations--experience, history, universal norms--are called into question? Can feminist theory problematize the notion of the subject without losing its political effectivity? Which version of the subject is to questioned, and how does that questioning open up possibilities for reformulating agency, power, and sites of political resistance? What are the consequences of a specifically feminist reformulation of difference? What are the uses and limits of a poststructuralist critique of binary logic for the theorization of racial and class differences, the position of the subaltern? This anthology represents a diverse array of theoretical work within feminist theory with strong political stakes. Although not all of the authors subscribe to poststructuralism, (and few would concede post-structuralism is a monolithic enterprise), each offers an innovative feminist analysis that is in some way motivated in and by the poststructuralist challenge. 'Feminists Theorize The Political' addresses a range of feminist concerns, including productive freedom, anti-discrimination law, rape, and formulating power in terms of exclusion, difference and hierarchy. (shrink)

Dispossession describes the condition of those who have lost land, citizenship, property, and a broader belonging to the world. This thought-provoking book seeks to elaborate our understanding of dispossession outside of the conventional logic of possession, a hallmark of capitalism, liberalism, and humanism. Can dispossession simultaneously characterize political responses and opposition to the disenfranchisement associated with unjust dispossession of land, economic and political power, and basic conditions for living? In the context of neoliberal expropriation of labor and livelihood, dispossession opens (...) up a performative condition of being both affected by injustice and prompted to act. From the uprisings in the Middle East and North Africa to the anti-neoliberal gatherings at Puerta del Sol, Syntagma and Zucchotti Park, an alternative political and affective economy of bodies in public is being formed. Bodies on the street are precarious - exposed to police force, they are also standing for, and opposing, their dispossession. These bodies insist upon their collective standing, organize themselves without and against hierarchy, and refuse to become disposable: they demand regard. This book interrogates the agonistic and open-ended corporeality and conviviality of the crowd as it assembles in cities to protest political and economic dispossession through a performative dispossession of the sovereign subject and its propriety. (shrink)

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. (shrink)

In this profound appraisal of post-September 11, 2001 America, Judith Butler considers the conditions of heightened vulnerability and aggression that followed from the attack on the US, and US retaliation. Judith Butler critiques the use of violence that has emerged as a response to loss, and argues that the dislocation of first-world privilege offers instead a chance to imagine a world in which that violence might be minimized and in which interdependency becomes acknowledged as the basis for a global political (...) community. (shrink)

A militant Marxist atheist and a "Radical Orthodox" Christian theologiansquare off on everything from the meaning of theology and Christ to the war machine of corporatemafia.