Empfehlungen basierend auf "Political Thought"

Sex Is As Fascinating To Scientists As It Is To The Rest Of Us. A Vast Pool Of Knowledge, Therefore, Has Been Gleaned From Research Into The Nature Of Sex, From The Contentious Problem Of Why The Wasteful Reproductive Process Exists At All, To How Individuals Choose Their Mates And What Traits They Find Attractive. This Fascinating Book Explores Those Findings, And Their Implications For The Sexual Behaviour Of Our Own Species. It Uses The Red Queen From ‘alice In Wonderland’ – Who Has To Run At Full Speed To Stay Where She Is – As A Metaphor For A Whole Range Of Sexual Behaviours. The Book Was Shortlisted For The 1994 Rhone-poulenc Prize For Science Books. ‘animals And Plants Evolved Sex To Fend Off Parasitic Infection. Now Look Where It Has Got Us. Men Want Bmws, Power And Money In Order To Pair-bond With Women Who Are Blonde, Youthful And Narrow-waisted ... A Brilliant Examination Of The Scientific Debates On The Hows And Whys Of Sex And Evolution’ Independent.

Can we remember other people's memories? The Generation of Postmemory argues we can: that memories of traumatic events live on to mark the lives of those who were not there to experience them. Children of survivors and their contemporaries inherit catastrophic histories not through direct recollection but through haunting postmemories—multiply mediated images, objects, stories, behaviors, and affects passed down within the family and the culture at large.In these new and revised critical readings of the literary and visual legacies of the Holocaust and other, related sites of memory, Marianne Hirsch builds on her influential concept of postmemory. The book's chapters, two of which were written collaboratively with the historian Leo Spitzer, engage the work of postgeneration artists and writers such as Art Spiegelman, W.G. Sebald, Eva Hoffman, Tatana Kellner, Muriel Hasbun, Anne Karpff, Lily Brett, Lorie Novak, David Levinthal, Nancy Spero and Susan Meiselas. Grappling with the ethics of empathy and identification, these artists attempt to forge a creative postmemorial aesthetic that reanimates the past without appropriating it. In her analyses of their fractured texts, Hirsch locates the roots of the familial and affiliative practices of postmemory in feminism and other movements for social change. Using feminist critical strategies to connect past and present, words and images, and memory and gender, she brings the entangled strands of disparate traumatic histories into more intimate contact. With more than fifty illustrations, her text enables a multifaceted encounter with foundational and cutting edge theories in memory, trauma, gender, and visual culture, eliciting a new understanding of history and our place in it.

In this landmark work, four of the world's leading scholar-activists set out a vital, urgent manifesto for a truly intersectional, internationalist, abolitionist feminism.As a politics and as a practice, abolitionism has increasingly shaped our political moment, amplified through the worldwide protests following the 2020 murder of George Floyd by a uniformed police officer. It is at the heart of the Black Lives Matter movement, in its demands for police defunding and demilitarisation, and a halt to prison construction. And it is there in the outrage which greeted the brutal treatment of women by police at the 2021 Clapham Common vigil for Sarah Everard.As this book shows, abolitionism and feminism stand shoulder-to-shoulder in fighting a common cause: the end of the carceral state, with its key role in perpetuating violence, both public and private, in prisons, in police forces, and in people's homes. Abolitionist theories and practices are at their most compelling when they are feminist; and a feminism that is also abolitionist is the most inclusive and persuasive version of feminism for these times.Abolition. Feminism. Now!

Fifteen years after its first publication, The Second Shift remains just as important and relevant today as it did then. As the majority of women entered the workforce, sociologist and Berkeley professor Arlie Hochschild was one of the first to talk about what really happens in dual-career households. Many people were amazed to find that women still did the majority of childcare and housework even though they also worked outside the home. Now, in this updated edition with a new introduction from the author, we discover how much things have, or have not, changed for women today.

First published in Paris in 1949, The Second Sex by Simone de Beavoir was a groundbreaking, risqué book that became a runaway success. Selling 20,000 copies in its first week, the book earned its author both notoriety and admiration.Since then, The Second Sex has been translated into forty languages and has become a landmark in the history of feminism. Required reading for anyone who believes in the equality of the sexes, the central messages of The Second Sex are as important today as they were for the housewives of the forties.

Powers of Horror is an excellent introduction to an aspect of contemporary French literature which has been allowed to become somewhat neglected in the current emphasis on para-philosophical modes of discourse."

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew.Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism. Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

In contemporary feminist theory, the problem of feminine subjectivity persistently appears and reappears as the site that grounds all discussion of feminism. In Feminism and the Abyss of Freedom, Linda M. G. Zerilli argues that the persistence of this subject-centered frame severely limits feminists' capacity to think imaginatively about the central problem of feminist theory and practice: a politics concerned with freedom. Offering both a discussion of feminism in its postmodern context and a critique of contemporary theory, Zerilli here challenges feminists to move away from a theory-based approach, which focuses on securing or contesting "women" as an analytic category of feminism, to one rooted in political action and judgment. She revisits the democratic problem of exclusion from participation in common affairs and elaborates a freedom-centered feminism as the political practice of beginning anew, world-building, and judging. In a series of case studies, Zerilli draws on the political thought of Hannah Arendt to articulate a nonsovereign conception of political freedom and to explore a variety of feminist understandings of freedom in the twentieth century, including ones proposed by Judith Butler, Monique Wittig, and the Milan Women's Bookstore Collective. In so doing, Zerilli hopes to retrieve what Arendt called feminism's lost treasure: the original and radical claim to political freedom.

In the introduction to The Second Sex, Simone de Beauvoir notes that "a man never begins by establishing himself as an individual of a certain sex: his being a man poses no problem." Nancy Bauer begins her book by asking: "Then what kind of a problem does being a woman pose?" Bauer's aim is to show that in answering this question The Second Sex dramatizes the extent to which being a woman poses a philosophical problem.This book is a call for philosophers as well as feminists to turn, or return to, The Second Sex. Bauer shows that Beauvoir's magnum opus, written a quarter-century before the development of contemporary feminist philosophy, constitutes a meditation on the relationship between women and philosophy that remains profoundly undervalued. She argues that the extraordinary effect The Second Sex has had on women's lives, then and now, can be traced to Beauvoir's discovery of a new way to philosophize―a way grounded in her identity as a woman. In offering a new interpretation of The Second Sex, Bauer shows how philosophy can be politically productive for women while remaining genuinely philosophical.

“As funny as it is informative, this book will have you laughing out loud while you contemplate the revolutionary power of words.” —Camille Perri, author of The Assistants and When Katie Met Cassidy A brash, enlightening, and wildly entertaining feminist look at gendered language and the way it shapes us. The word bitch conjures many images, but it is most often meant to describe an unpleasant woman. Even before its usage to mean “a female canine,” bitch didn’t refer to women at all—it originated as a gender-neutral word for “genitalia.” A perfectly innocuous word devolving into an insult directed at females is the case for tons more terms, including hussy, which simply meant “housewife”; and slut, which meant “an untidy person” and was also used to describe men. These are just a few of history’s many English slurs hurled at women. Amanda Montell, reporter and feminist linguist, deconstructs language—from insults, cursing, gossip, and catcalling to grammar and pronunciation patterns—to reveal the ways it has been used for centuries to keep women and other marginalized genders from power. Ever wonder why so many people are annoyed when women speak with vocal fry or use like as filler? Or why certain gender-neutral terms stick and others don’t? Or where stereotypes of how women and men speak come from in the first place? Montell effortlessly moves between history, science, and popular culture to explore these questions—and how we can use the answers to affect real social change. Her irresistible humor shines through, making linguistics not only approachable but downright hilarious and profound. Wordslut gets to the heart of our language, marvels at its elasticity, and sheds much-needed light on the biases that shadow women in our culture and our consciousness.