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Simone de Beauvoir's Le Deuxi_me Sexe has been studied extensively since its appearance in 1949. Through the years, certain passages have taken on prestige; others are seen as unimportant to understanding Beauvoir's argument. In Toward a Phenomenology of Sexual Difference, Sara HeinSmaa rediscovers those neglected passages in her quest to follow Beauvoir's line of thinking. HeinSmaa, like some other recent philosophers, finds that Le Duexi_me Sexe is a philosophical inquiry, not the empirical study it is commonly thought to be. Others who view Beauvoir's masterpiece as a work of philosophy argue it is a criticism not only of Sartrean phenomenology, but of phenomenology as a whole. HeinSmaa thinks differently. She finds that Beauvoir's starting point is the Husserlian idea of the living body that she found developed in Merleau-Ponty's PhZnomZnologie de la perception. So when Beavoir wrote Le Duexi_me Sexe, she was writing not as Sartre's pupil, but as a scholar in the tradition of Husserl and Merleau-Ponty.
The contributors to this international volume take up questions about a phenomenology of time that begins with and attunes to gender issues. Themes such as feminist conceptions of time, change and becoming, the body and identity, memory and modes of experience, and the relevance of time as a moral and political question, shape Time in Feminist Phenomenology and allow readers to explore connections between feminist philosophy, phenomenology, and time. With its insistence on the importance of gender experience to the experience of time, this volume is a welcome opening to new and critical thinking about being, knowledge, aesthetics, and ethics.
In this groundbreaking work, Sara Ahmed demonstrates how queer studies can put phenomenology to productive use. Focusing on the “orientation” aspect of “sexual orientation” and the “orient” in “orientalism,” Ahmed examines what it means for bodies to be situated in space and time. Bodies take shape as they move through the world directing themselves toward or away from objects and others. Being “orientated” means feeling at home, knowing where one stands, or having certain objects within reach. Orientations affect what is proximate to the body or what can be reached. A queer phenomenology, Ahmed contends, reveals how social relations are arranged spatially, how queerness disrupts and reorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry. Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself. Thus she reflects on the significance of the objects that appear—and those that do not—as signs of orientation in classic phenomenological texts such as Husserl’s Ideas. In developing a queer model of orientations, she combines readings of phenomenological texts—by Husserl, Heidegger, Merleau-Ponty, and Fanon—with insights drawn from queer studies, feminist theory, critical race theory, Marxism, and psychoanalysis. Queer Phenomenology points queer theory in bold new directions.
Connects Merleau-Ponty’s thought to themes and issues central to continental philosophy today.
'...a fascinating analysis of the status of the obscene and its representation in pornography in modern culture.... Caputi's thesis is masterfully argued....'-James Glass, University of Maryland
Simone de Beauvoir and Luce Irigaray famously insisted on their philosophical differences, and this mutual insistence has largely guided the reception of their thought. What does it mean to return to Simone de Beauvoir and Luce Irigaray in light of questions and problems of contemporary feminism, including intersectional and queer criticisms of their projects? How should we now take up, amplify, and surpass the horizons opened by their projects? Seeking answers to these questions, the essays in this volume return to Beauvoir and Irigaray to find what the two philosophers share. And as the authors make clear, the richness of Beauvoir and Irigaray's thought far exceeds the reductive parameters of the Eurocentric, bourgeois second-wave debates that have constrained interpretation of their work. The first section of this volume places Beauvoir and Irigaray in critical dialogue, exploring the place of the material and the corporeal in Beauvoir's thought and, in doing so, reading Beauvoir in a framework that goes beyond a theory of gender and the humanism of phenomenology. The essays in the second section of the volume take up the challenge of articulating points of dialogue between the two focal philosophers in logic, ethics, and politics. Combined, these essays resituate Beauvoir and Irigaray's work both historically and in light of contemporary demands, breaking new ground in feminist philosophy.
Since her death in 1986 and the publication of her letters and diaries in 1990, interest in the philosophy of Simone de Beauvoir has never been greater. In this engaging and timely volume, Margaret A. Simons and an international group of philosophers present 16 essays that reveal Beauvoir as one of the century's most important and influential thinkers. As they set Beauvoir's work into dialogue with Husserl, Merleau-Ponty, Heidegger, Foucault, Levinas, and others, these essays consider questions such as Beauvoir's philosophical relationship with Sartre; her ethic of the erotic; her views on marriage, motherhood, and female friendship; and her interpretations of oppression and liberation. This book discusses the full range of Beauvoir's work, including The Second Sex, her unpublished diaries, autobiographical writings, novels, and philosophical essays, and broadens the scope and interpretive context of her unique philosophy. Contributors are Nancy Bauer, Debra Bergoffen, Suzanne Laba Cataldi, Edward Fullbrook, Eva Gothlin, Sara Heinämaa, Laura Hengehold, Stacy Keltner, Michà ̈le Le Doeuff, Ann Murphy, Shannon M. Mussett, Margaret A. Simons, Ursula Tidd, Andrea Veltman, Karen Vintges, Julie Ward, Gail Weiss.
Issues surrounding birth and death have been fundamental for Western philosophy as well as for individual existence. The contributors to this volume unravel the gendered aspects of the classical philosophical discourses on death, bringing in discussions about birth, creativity, and the entire chain of human activity. By linking their work to major thinkers such as Heidegger, Nietzsche, Beauvoir, and Arendt, and to major philosophical currents such as ancient philosophy, existentialism, phenomenology, and social and political philosophy, they challenge prevailing feminist articulations of birth and death. These philosophical reflections add an important sexual dimension to current thinking on identity, temporality, and community.
Situated at the intersection of phenomenology of medicine and feminist phenomenology, this volume provides insights into medical practices such as surgical operations, organ transplants, dentistry, midwifery, and psychiatry. The contributors make clear the relevance of feminist phenomenology to the fields of medicine and health by highlighting difference, vulnerability, and volatility as central dimensions of human experience rather than deviations. It also further vitalizes the field of phenomenology by bringing it into conversation with a range of different materials—including case studies, fiction, and other forms of narrative—and shedding new light on issues like bodily self-experience, normality and deviance, self-alienation, and objectification. The volume's focus on concrete experience develops and sharpens the methodological tools and conceptual framework of phenomenology and makes it an excellent resource for scholars, students, and medical practitioners alike.
The aim of this volume is to offer an updated account of the transcendental character of phenomenology. The main question concerns the sense and relevance of transcendental philosophy today: What can such philosophy contribute to contemporary inquiries and debates after the many reasoned attacks against its idealistic, aprioristic, absolutist and universalistic tendencies—voiced most vigorously by late 20th century postmodern thinkers—as well as attacks against its apparently circular arguments and suspicious metaphysics launched by many analytic philosophers? Contributors also aim to clarify the relations of transcendental phenomenology to other post-Kantian philosophies, most importantly to pragmatism and Wittgenstein’s philosophical investigations. Finally, the volume offers a set of reflections on the meaning of post-transcendental phenomenology.