By Victoria Grace
This debatable ebook is the 1st systematic feminist examining of the paintings of Jean Baudrillard, essentially the most pivotal figures in modern cultural idea, and is vital interpreting for college kids of feminist conception, sociology and cultural theory. Drawing at the complete diversity of Baudrillard's writings the writer engages in a debate with: * the paintings of Luce Irigaray, Judith Butler and Rosi Braidotti on id, energy and hope* the feminist predicament with 'difference' as an emancipatory build* writings on transgenderism and the functionality of gender* feminist matters in regards to the objectification of girls. via this serious engagement Grace unearths a number of the obstacles of a few modern feminist theorising round gender and identification, patriarchy and gear, and in so doing bargains a fashion ahead for modern feminist concept.
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Extra resources for Baudrillard's Challenge; A Feminist Reading
Whichever way feminist discourse approaches the political question of the erasure of the feminine in its position as the other of the masculine (and it is approached in a multiplicity of intensely critical ways), the signs of that desire are palpable. Moore, in her concern that Baudrillard’s association of the feminine with the ‘superficial’, the ‘masquerade’, the ‘simulacra’ might obliterate women altogether, asks: ‘where is female identity? ’ (Moore 1988: 181). She vehemently asserts that feminism, which refutes the claim that the feminine is only lack, ‘says women have identities, women have desires’ (p.
It is a mistake to view them as representational. Signs, or meanings, in this sense, traverse and circulate over the entirety of forms present in that social sphere. This circulation is an active articulation of gestures: no signifieds have ‘precipitated’ from this circulation of signs, meanings, or challenges, and therefore there is no truth of the sign, no real to which it refers; or in Baudrillard’s words, ‘signs are exchanged without phantasms, with no hallucination of reality’ (SE&D: 95). Baudrillard characterises this cyclical process of presence negated by absence, and thus always ambivalent, by the word reversion.
Levin writes: ‘the principle of reciprocity which for Baudrillard ruptures and transgresses the axiological determination and abstract finality of social exchange confronts us at the outset as that signification process most popularly associated with the “exchange of women” in kinship structures’ (PES: 25). This is probably the most immediate and striking concern from a feminist perspective: why is it ‘women’ who are exchanged? Why are ‘women’ positioned as ‘objects’ of exchange and thus obviously ‘men’ as the ‘subjects’ who activate the exchange?
Baudrillard's Challenge; A Feminist Reading by Victoria Grace