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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.
The Metaphysics of Gender is a book about gender essentialism: what it is and why it might be true.
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.
The emergent “science” of transgenderism and related philosophies of gender propose a full-scale inversion of the understanding of God, man, and the created order articulated in classical metaphysics, undermining and parodying both the causality and ontology voiced by Genesis 1:27 (“God created man in His own image, . . . male and female He created them”). Whether through subversive performative identity or by surgical sex change, the divinely made human person is now threatened with abolition and replacement by the self-made man and the man-made woman. In Metaphysics and Gender, Michele M. Schumacher offers a corrective to this distorted and distorting outlook, calling for the recovery of an anthropological vision rooted in recognition of the normative divine “art” of nature and of the likeness—and far greater unlikeness—between divine and human causality. Surveying contemporary transgender trends, Schumacher identifies and excavates their conceptual and ideological foundations in the gender theory of Judith Butler, the existentialist feminism of Simone de Beauvoir, and the atheistic existentialism of Jean-Paul Sartre. To the erroneous philosophical presuppositions of these thinkers Schumacher contrasts the metaphysically grounded thought of Aristotle and Thomas Aquinas, advancing their positive account of the good of creation and of the meaning of ethical norms, human freedom and natural inclinations, and embodiment, and mounting a timely and trenchant defense of the divinely created human person.
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.
Human sexuality is a very important subject, especially in a cultural context such as ours, in which social and work transformations offer behavioral models that are characterized by a remarkable sexual indeterminacy. In Transcending Gender Ideology, Antonio Malo tries to rethink sexuality with equilibrium and intellectual rigor, using a philosophical approach, since sexuality does not only affect biological aspects or social conditioning, but above all the same essence of the relationship between man and woman. Malo’s reflections begin with the historical evolution of the concept of sexuality: the naturalistic conception, which sees the difference between man and woman as something biological and absolute, and the postmodern conception, which criticizes it by judging human sexuality as a socio-cultural construction or gender. According to Malo, the limitation of the gender approach is to deny the relationship of human sexuality to the body and to the differences between man and woman. In fact, by rejecting these aspects, they end up sustaining a limitless creativity of freedom, which transforms the body into something that is used at will, and relationships as something fluid. Faced with these extremes, Malo proposes a vision of sexuality as a personal condition or sexed condition, received at the time of birth, but which develops, grows and matures through family models, experiences and relationships. Even if based on an original sexual difference, sexed condition covers many other aspects: physical, psychological, social and cultural, as well as behavioral patterns and, above all, the personal integration of sexuality through the gift of oneself in marriage or in celibacy.
This original book enters the undeveloped territory of feminist metaphysics and offers a bold and unusual contribution to debates about identity, essence and self. Using a diverse range of theories - from Kant to chaos theory, from Kierkegaard to Deleuze, Irigaray, Butler and Oliver Sachs - this book challenges the assumption that metaphysics can remain unchanged by issues of sexual difference.
In the heated debates over identity politics, few theorists have looked carefully at the conceptualizations of identity assumed by all sides. Visible Identities fills this gap. Drawing on both philosophical sources as well as theories and empirical studies in the social sciences, Martín Alcoff makes a strong case that identities are not like special interests, nor are they doomed to oppositional politics, nor do they inevitably lead to conformism, essentialism, or reductive approaches to judging others. Identities are historical formations and their political implications are open to interpretation. But identities such as race and gender also have a powerful visual and material aspect that eliminativists and social constructionists often underestimate. Visible Identities offers a careful analysis of the political and philosophical worries about identity and argues that these worries are neither supported by the empirical data nor grounded in realistic understandings of what identities are. Martín Alcoff develops a more realistic characterization of identity in general through combining phenomenological approaches to embodiment with hermeneutic concepts of the interpretive horizon. Besides addressing the general contours of social identity, Martín Alcoff develops an account of the material infrastructure of gendered identity, compares and contrasts gender identities with racialized ones, and explores the experiential aspects of racial subjectivity for both whites and non-whites. In several chapters she looks specifically at Latino identity as well, including its relationship to concepts of race, the specific forms of anti-Latino racism, and the politics of mestizo or hybrid identity.
Investigates early modern women philosophers' views on reality, matter, time and mind, uncovering neglected perspectives and demonstrating their historical importance.
Traditional accounts of the feminist history of philosophy have viewed reason as associated with masculinity and subsequent debates have been framed by this assumption. Yet recent debates in deconstruction have shown that gender has never been a stable matter. In the history of philosophy 'female' and 'woman' are full of ambiguity. What does deconstruction have to offer feminist criticism of the history of philosophy? Yielding Gender explores this question by examining three crucial areas; the issue of gender as 'troubled'; deconstruction; and feminist criticism of the history of philosophy. The first part of the book discusses the work of Judith Butler, Jacques Derrida, and contemporary French feminist philosophy including key figures such as Luce Irigiray. Particular attention is given to the possibilities offered by deconstruction for understanding the history of philosophy. The second part considers and then challenges feminist interpretations of some key figures in the history of philosophy. Penelope Deutscher sketches how Rousseau, St. Augustine and Simone de Beauvoir have described gender and argues that their readings of gender are in fact empowered by gender's own contradiction and instability rather than limited by it.