Butler and Ethics by Moya Lloyd

By Moya Lloyd

10 essays provide the 1st sustained assessment of Judith Butler's alleged moral turn

Judith Butler is better identified for Gender Trouble (1990), the publication that brought the belief of gender performativity. notwithstanding, with the book of Giving an Account of Oneself in 2005, it seemed that her paintings had taken a unique flip: clear of issues of intercourse, gender, sexuality and politics, and in the direction of ethics.

Bringing jointly a bunch of the world over well known theorists, the quantity asks: has there been an "ethical flip" in Butlers paintings or is the expanding emphasis on ethics the fruits of principles in her prior paintings? How do ethics relate to politics in her paintings, and the way do they connect with her expanding situation with violence, struggle and conflict?

Butler and Ethics will holiday new floor in scholarship on Butler and also will boost on-going debates approximately materiality and the physique, biopolitics, impact thought, precariousness and subjectification.

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Sedgwick, Eve Kosofsky (1993), ‘Queer Performativity: Henry James’s the Art of the Novel’, GLQ: A Journal of Lesbian and Gay Studies, 1: 1, 1–16. ’, Subjectivity, 25: 1, 381–94. Sparrow, Tom (2013), Levinas Unhinged, Arlesford: Zero Books. Young, Iris Marion (2000), Inclusion and Democracy, Oxford and New York: Oxford University Press. 2 Undoing Ethics: Butler on Precarity, Opacity and Responsibility Catherine Mills Introduction The concept of vulnerability has been an important point of reference for recent feminist interventions in ethics and political philosophy.

Instead, I focus on Levinas’s fresh take on ‘one of the forgotten central problems of modern philosophy: communication’ (Harman 2007: 26). Because Butler has not so far explored this theme through Levinas’s thought, here I depart from Butler’s explicit engagements with Levinas to offer my own interpretation of his work. In what sense does Levinas consider communication a ‘forgotten problem’ for philosophy? Certainly, philosophy has not forgotten language. Indeed, on Levinas’s view, the philosophical tradition takes language as both its origin and its end.

I am not going to be concerned here with the question of whether such an ethics can rightly be described as ‘non-­violent’ – or whether a non-­violent ethics is possible within Butler’s theoretical framework, and at what theoretical cost it might be achieved. I have addressed these questions in another article (Mills 2008), to which the current discussion can be seen as something of a companion piece that investigates more closely the conceptualisation of vulnerability that Butler is proposing.

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