By Judith F. Clark
This dissertation is immediately a critique of the old improvement of moment
Wave feminist concept and an offer for a brand new photograph of feminist concept which reveals
its aspect of departure past the sexual binarism and reactive formations of id
that have typically framed this theoretical venture. A Deleuzian Feminismoffers a
conceptual box during which the actualizations of lady can be considered as singular
events or detailed conducts of embodied lifestyles whereas feminist inspiration might be obvious
as the potential to a greater than own lifestyles. inside of this conceptual box sexual
difference is not any longer tied to structuresof homogeneity yet to heterogeneous
assemblages which are innovations either ofimmediate encounters and the community of
interdependent assemblages that make all adventure attainable. faraway from being
obligated to a particular order or held hostage to the functioning of a unmarried signifier,
sexuality is now an impact, an have an effect on, a creation of in depth relatives which doesn't
precede or exceed its instant expression. during this feel “woman” turns into an
experiment, achievable, a potential global, whilefeminist ethics turns into an ethics of
encounter concerned with a sustainable futurefor either human society and the worldwide
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Extra resources for A Deleuzian Feminism: Philosophy, Theology and Ethics
This is because it is an unnatural role, which presupposes that she is something other than a human being possessed of the desire for transcendence. The station of woman is hardly one that she would assume by choice, any more than man would. 58 One cannot suppose that Hansberry had adopted a dualistic ontology in making these remarks. Transcendence in this case could only involve the overcoming of 57 58 ibid. ibid. 138-39. 54 prescribed social status and the “false consciousness” that accompanies it.
If, she writes, Agnes Meyer can say to such an assemblage, “No wonder the average housewife is confused. She is no longer sure what society expects of her,” it is, according to Hansberry, because women have come to expect nothing from themselves. It is all too clear that ‘society’ in this instance would be all too willing to ‘expect,’ permit—in fact demand—of woman that she stay quite where she was in the dark ages. It is woman herself who has wrought the changes in her condition. Woman, like the Negro, the Jew, like the colonial peoples, even in ignorance, is incapable of accepting [her] role with harmony.
Similarly, the white woman’s contempt for the black woman is mixed with envy: for the black woman’s greater sexual license, for her gustiness, for her freedom from the marriage bind. [ . . ”52 Black women are girls, the unfettered, “illegitimate” daughters of white society. They are lovers but never wives or mothers. They have sexual license and the liberty to be socially aggressive and self-serving, but no legitimacy as women because 49 ibid. p. 112 ibid. p. 114 51 ibid. 52 ibid. 113-4 50 46 they have no culture, no community, no father’s/husbands to provide them a place in adulthood.
A Deleuzian Feminism: Philosophy, Theology and Ethics by Judith F. Clark