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Poststructuralism, particularly through the writings of Michel Foucault and Judith Butler, has achieved remarkable success in challenging our belief in natural sex categories and instincts. Here, Carrie Hull endorses the progressive ideals of poststructuralism while demonstrating the superiority of a realist account of sex and sexuality. Embracing biological and cultural variability, Hull nonetheless shows that the sexed body is naturally structured and deeply meaningful. Poststructuralist philosophers have argued that biological sex is a continuum rather than a binary, and that sex identity and drive are entirely performances of cultural norms rather than expressions of innate qualities. Hull draws parallels with Nelson Goodman, W.V.O. Quine, and B.F. Skinner to show that these poststructuralist theories are rooted in a nominalist, relativist, and behaviourist philosophy, and develops an alternative framework using arguments from contemporary and critical realism. Employing colourful illustrations from biology, anthropology and psychology, Hull demonstrates the rich potential of realist philosophy, and concludes that it is philosophically and scientifically correct, on one hand, and politically advisable, on the other, to maintain a distinction - albeit attenuated - between sex and gender, and sexuality and behaviour.
The present volume is an exciting new collection of original essays by outstanding feminist theorists including Sally Haslanger, Marilyn Frye and Linda Alcoff. Feminist Metaphysics is the first collection of articles addressing metaphysical issues from a feminist perspective. The essays cover central feminist topics including: the ontology of sex and gender, persons, identity and subjectivity, and the relations among experience, ideology and reality. Many of the papers combine cutting-edge feminist theory with contemporary metaphysics and the philosophy of language. The volume is also distinctive in including articles representing both analytic and continental perspectives on metaphysics. The essays are philosophically sophisticated and are primarily intended for a professional audience of philosophers and feminist theorists.
Poststructuralism, particularly through the writings of Michel Foucault and Judith Butler, has achieved remarkable success in challenging our belief in natural sex categories and instincts. Here, Carrie Hull endorses the progressive ideals of poststructuralism while demonstrating the superiority of a realist account of sex and sexuality. Embracing biological and cultural variability, Hull nonetheless shows that the sexed body is naturally structured and deeply meaningful. Poststructuralist philosophers have argued that biological sex is a continuum rather than a binary, and that sex identity and drive are entirely performances of cultural norms rather than expressions of innate qualities. Hull draws parallels with Nelson Goodman, W.V.O. Quine, and B.F. Skinner to show that these poststructuralist theories are rooted in a nominalist, relativist, and behaviourist philosophy, and develops an alternative framework using arguments from contemporary and critical realism. Employing colourful illustrations from biology, anthropology and psychology, Hull demonstrates the rich potential of realist philosophy, and concludes that it is philosophically and scientifically correct, on one hand, and politically advisable, on the other, to maintain a distinction - albeit attenuated - between sex and gender, and sexuality and behaviour.
Why sexuality is at the point of a “short circuit” between ontology and epistemology. Consider sublimation—conventionally understood as a substitute satisfaction for missing sexual satisfaction. But what if, as Lacan claims, we can get exactly the same satisfaction that we get from sex from talking (or writing, painting, praying, or other activities)? The point is not to explain the satisfaction from talking by pointing to its sexual origin, but that the satisfaction from talking is itself sexual. The satisfaction from talking contains a key to sexual satisfaction (and not the other way around)—even a key to sexuality itself and its inherent contradictions. The Lacanian perspective would make the answer to the simple-seeming question, “What is sex?” rather more complex. In this volume in the Short Circuits series, Alenka Zupančič approaches the question from just this perspective, considering sexuality a properly philosophical problem for psychoanalysis; and by psychoanalysis, she means that of Freud and Lacan, not that of the kind of clinician practitioners called by Lacan “orthopedists of the unconscious.” Zupančič argues that sexuality is at the point of a “short circuit” between ontology and epistemology. Sexuality and knowledge are structured around a fundamental negativity, which unites them at the point of the unconscious. The unconscious (as linked to sexuality) is the concept of an inherent link between being and knowledge in their very negativity.
An important discussion of philosophical issues surrounding consent to sexual relations.
In the most rigorous articulation of his philosophical system to date, Slavoj Žižek provides nothing short of a new definition of dialectical materialism. In forging this new materialism, Žižek critiques and challenges not only the work of Alain Badiou, Robert Brandom, Joan Copjec, Quentin Meillassoux, and Julia Kristeva (to name but a few), but everything from popular science and quantum mechanics to sexual difference and analytic philosophy. Alongside striking images of the Möbius strip, the cross-cap, and the Klein bottle, Žižek brings alive the Hegelian triad of being-essence-notion. Radical new readings of Hegel, and Kant, sit side by side with characteristically lively commentaries on film, politics, and culture. Here is Žižek at his interrogative best.
We are women, we are men. We are refugees, single mothers, people with disabilities, and queers. We belong to social categories and they frame our actions, self-understanding, and opportunities. But what are social categories? How are they created and sustained? How does one come to belong to them? sta approaches these questions through analytic feminist metaphysics. Her theory of social categories centers on an answer to the question: what is it for a feature of an individual to be socially meaningful? In a careful, probing investigation, she reveals how social categories are created and sustained and demonstrates their tendency to oppress through examples from current events. To this end, she offers an account of just what social construction is and how it works in a range of examples that problematize the categories of sex, gender, and race in particular. The main idea is that social categories are conferred upon people. sta introduces a 'conferralist' framework in order to articulate a theory of social meaning, social construction, and most importantly, of the construction of sex, gender, race, disability, and other social categories.
The classic manifesto of the liberated woman, this book explores every facet of a woman's life.
The author develops the claim that gender is uniessential to social individuals. The used terms to express gender essentialism are explained, clarified and defended in the first part of the book. In the second part the author constructs an argument for the claim that gender is uniessential to social individuals.
Ontologies of Sex: Philosophy in Sexual Politics considers the ontological presuppositions of feminist theories of sexual difference and brings them into conversation with phenomenological, ontological accounts of erotic experience. Erotic relation is a corporeal, intimate, and affective encounter with the other in which the subjects have the possibility of being revealed to themselves and to each other in who they are. In eroticism, law paradoxes, death, abjection, subjectivity, sovereignty, commitment, engagement, freedom are at stake. By inquiring into various types of analyzes of sexual oppression and different accounts of ethics of Eros, this book invites the reader to deepen their existential reflection on the significance of Eros for human life in general, and for political subjectivity in particular.