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性别与伦理——重写差异、身体与语言 被引量:3

Gender and Ethics: Rewriting Difference, Bodies and Language
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摘要 文章以萨特、波伏娃、伊利格瑞和巴特勒有关差异、身体和语言在21世纪的重写为中心,考察性别和伦理之间的契合面,探讨当代女性主义批评所面临的困境和挑战。认为后结构女性主义理论中消解性别差异、甄别身体的物质性、建构语言的主体性是对当代性别理论的伦理式推进,是对最接近人类本真的共有人性的思考。 Reviving the latest debates on sexual difference, the body and subjectivity through the work of Sartre, Beauvoir, Irigaray and Butler, this article seeks to engrave an intersectional facet between gender and ethics to contemplate dilemma and challenges facing feminist critique. It argues that the efforts of post-structural feminists to dissolve gender-based difference, unveil materiality of the body, and to construct the subjectivity of language have contributed to an ethical advancement of contemporary gender theory as well as an understanding of what is closest to share true humanity.
作者 王楠
出处 《妇女研究论丛》 CSSCI 北大核心 2013年第6期80-86,共7页 Journal of Chinese Women's Studies
基金 This project was supported in part by the Beatrice Bain Research Group University of California Berkeley 2013年教育部人文社会科学青年基金项目"朱迪斯.巴特勒与女性主义伦理批评"(项目编号:13YJC752024) 教育部人文社会科学规划基金项目"巴特勒与西苏理论比较研究"(项目编号:12YJA752010)的研究成果
关键词 性别 伦理 差异 身体 主体 gender, ethics, difference, body, subject
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  • 1"Sexuate identity", in Irigaray' s theoretical canon, denotes an identity bearing distinguished sexual characteristics. For this recognition, Irigaray has been accused of keeping an essentialist philosophical position. However, more and more scholars have realized that Irigaray' s essentialism, if essentialism at all, is a strategy rather than a stance. See Ping Xu, "Irigaray' s Mimicry and the Problem of Essentialism," Hypatia 10.4 ( 1995 ) : 76.
  • 2Naomi Sehor, "Previous Engagements: The Receptions of Irigaray," Engaging with lrigaray: Feminist Philosophy and Modern European Thought, ed. Carolyn Burke, Naomi Sehor and Margaret Whitford (New York: Columbia UP, 1994) 12.
  • 3For Irigaray' s development of Simone de Beauvoir' s feminist ideas, see Liu Yan, "French Feminist Thought: From Simone de Beauvoir to Luce lrigaray," Chinese-Foreign Cultures and Literary Theories 14 (2007)187 -95.
  • 4For the problems of such division, also see Raman Selden, Peter Widdowson, and Peter Brooker, eds. , A Reader's Guide to Contemporary Literary Theory, 4th ed. (New York: Prentice Hall, 1997)129 -30.
  • 5Irigaray has been working hard in recent decades to establish civil codes to safeguard sexuate rights for women. Unfortunately her early attempt in passing the civil codes at European Parliament ended in a failure in 1990s. For her argument in this respect, see Luce Irigaray, Democracy Begins Between Two, trans. Kirsteen Anderson ( London : The Athlone Press, 2000 ) 60 - 94 ; 156 - 64.
  • 6Irigaray first put forward the idea in an international conference on " Woman and Madness" (Montreal 1982). See Luce Irigaray, "The Bodily Encounter with the Mother," trans. David Macey, The Irigaray Reader, ed. Margaret Whitford (Cambridge, MA: Blackwell Publishers, 1991 )36.
  • 7According to Irigaray, a woman' s expected social roles include mother, virgin, and prostitute. In all these roles, a woman' s body carries value in male imagination. See Luce Irigaray, This Sex Which Is Not One, trans. Catherine Porter and Carolyn Burke ( Ithaca, NY: Cornell UP, 1985 ) 185 - 87.
  • 8Irigaray is critical of the diehotomic oppositions in Western philosophy since Aristotle. See Luce Irigaray, Democracy Begins Between Two, trans. Kirsteen Anderson ( London : The Athlone Press, 2000) 113 - 15.
  • 9Interviews with Luce lrigaray, ed. Luce Irigaray and Sylvere Lotringer, trans. Camille Collins ( New York : Semiotext [ e ] , 2000) 118, 106.
  • 10Luce Irigaray, Between East and West: From Singularity to Community, trans. Stephen Pluhacek (New York: Columbia UP, 2002) ix, 75 -80.

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