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A highly accessible and essential look at how anxiety around gender is fueling reactionary politics worldwide, from legendary thinker Judith Butler. Judith Butler, the pioneering theorist whose iconic book Gender Trouble redefined how we think about gender and sexuality, confronts one of the most pressing issues of our time. So-called "gender ideology"—and its supposed dangers—has provoked reactionary backlash across the world. Global networks spread the idea that “gender” is a dangerous, if not diabolical, ideology threatening to destroy families, local cultures, civilizations—and even "man" himself. Inflamed by the rhetoric of religious leaders, politicians, and public figures, this movement has taken aim at the rights of queer and trans people and sought to restrict the freedoms of women, pushing anti-gender legislation and at times perpetuating violence. But what, exactly, is so scary about gender? In their monumental first trade book, Butler examines, with characteristic rigour and verve, how “gender” became a convenient catch-all boogeyman—a phantasm—for myriad overlapping, and often contradicting, anxieties. From former colonial states in Africa and Asia classifying “gender” as a Western imposition to the Vatican’s warnings that “gender” erodes traditional values, Butler powerfully demonstrates how the fears surrounding “gender” are not only misguided and uninformed, but also sow the seeds for authoritarian control and the erosion of public discourse. An urgent intervention, a bold call for a freer and more allied world, Who's Afraid of Gender? is a landmark work of social and political analysis both timely and timeless—a book only Judith Butler could write.
A highly accessible and essential look at how anxiety around gender is fueling reactionary politics worldwide, from legendary thinker Judith Butler. Judith Butler, the pioneering theorist whose iconic book Gender Trouble redefined how we think about gender and sexuality, confronts one of the most pressing issues of our time. So-called "gender ideology"—and its supposed dangers—has provoked reactionary backlash across the world. Global networks spread the idea that “gender” is a dangerous, if not diabolical, ideology threatening to destroy families, local cultures, civilizations—and even "man" himself. Inflamed by the rhetoric of religious leaders, politicians, and public figures, this movement has taken aim at the rights of queer and trans people and sought to restrict the freedoms of women, pushing anti-gender legislation and at times perpetuating violence. But what, exactly, is so scary about gender? In their monumental first trade book, Butler examines, with characteristic rigour and verve, how “gender” became a convenient catch-all boogeyman—a phantasm—for myriad overlapping, and often contradicting, anxieties. From former colonial states in Africa and Asia classifying “gender” as a Western imposition to the Vatican’s warnings that “gender” erodes traditional values, Butler powerfully demonstrates how the fears surrounding “gender” are not only misguided and uninformed, but also sow the seeds for authoritarian control and the erosion of public discourse. An urgent intervention, a bold call for a freer and more allied world, Who's Afraid of Gender? is a landmark work of social and political analysis both timely and timeless—a book only Judith Butler could write.
Five plays are intertwined in one in this story of fringe dwellers, living in an age of social, economic and moral deprivation. Mostly without work, and politically disengaged, they work at survival. 'With intelligence, well-judged humour and the searching qualities of truly memorable theatre, the play peels away political propaganda and notions of correctness to present a candid, difficult, searing portrait of the poor and marginalised.' SMH Who' Afraid of the Working Class? was adapted into the film, Blessed. (9 male, 10 female).
Why should feminism and the biological sciences be at odds? And what might be gained from a reconciliation? In Who's Afraid of Charles Darwin? Vandermassen shows that, rather than continuing this enmity, feminism and the biological sciences—and in particular evolutionary psychology—have the need and the potential to become powerful allies. Properly understood, the Darwinian perspective proposed in this volume will become essential to tackling the major issues in feminism.
In her most impassioned and personal book to date, Judith Butler responds in this profound appraisal of post-9/11 America to the current US policies to wage perpetual war, and calls for a deeper understanding of how mourning and violence might instead inspire solidarity and a quest for global justice.
In Frames of War, Judith Butler explores the media’s portrayal of state violence, a process integral to the way in which the West wages modern war. This portrayal has saturated our understanding of human life, and has led to the exploitation and abandonment of whole peoples, who are cast as existential threats rather than as living populations in need of protection. These people are framed as already lost, to imprisonment, unemployment and starvation, and can easily be dismissed. In the twisted logic that rationalizes their deaths, the loss of such populations is deemed necessary to protect the lives of ‘the living.’ This disparity, Butler argues, has profound implications for why and when we feel horror, outrage, guilt, loss and righteous indifference, both in the context of war and, increasingly, everyday life. This book discerns the resistance to the frames of war in the context of the images from Abu Ghraib, the poetry from Guantanamo, recent European policy on immigration and Islam, and debates on normativity and non-violence. In this urgent response to ever more dominant methods of coercion, violence and racism, Butler calls for a re-conceptualization of the Left, one that brokers cultural difference and cultivates resistance to the illegitimate and arbitrary effects of state violence and its vicissitudes.
"International sex researcher, neuroscientist, and frequent contributor to The Globe and Mail (Toronto) Debra Soh [discusses what she sees as] gender myths in this ... examination of the many facets of gender identity"--
What does it mean to lead a moral life? In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice—one responsive to the need for critical autonomy and grounded in a new sense of the human subject. Butler takes as her starting point one’s ability to answer the questions “What have I done?” and “What ought I to do?” She shows that these question can be answered only by asking a prior question, “Who is this ‘I’ who is under an obligation to give an account of itself and to act in certain ways?” Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory. In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In brilliant dialogue with Adorno, Levinas, Foucault, and other thinkers, she eloquently argues the limits, possibilities, and dangers of contemporary ethical thought. Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves? In this invaluable book, by recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as “fallible creatures” to create and share an ethics of vulnerability, humility, and ethical responsiveness.
With intellectual reference points that include Foucault and Freud, Wittig, Kristeva and Irigaray, this is one of the most talked-about scholarly works of the past fifty years and is perhaps the essential work of contemporary feminist thought.