By Victoria Grace
This debatable e-book is the 1st systematic feminist analyzing of the paintings of Jean Baudrillard, essentially the most pivotal figures in modern cultural idea, and is vital examining for college students of feminist idea, sociology and cultural theory. Drawing at the complete variety 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 wish* the feminist quandary with 'difference' as an emancipatory build* writings on transgenderism and the functionality of gender* feminist issues concerning the objectification of ladies. via this severe engagement Grace unearths many of the obstacles of a few modern feminist theorising round gender and id, patriarchy and tool, and in so doing deals a manner ahead for modern feminist suggestion.
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Extra info for Baudrillard's Challenge; A Feminist Reading
Poster is critical of Baudrillard’s critique of Marx in so far as Baudrillard posits the profound difference between ‘production’ within a capitalist structure and that which is created, is exchanged, and circulates within the social order of symbolic exchange, a difference Baudrillard claims Marx ignored. Poster argues that Baudrillard can’t have it all ways: if he wants to argue for the profound ‘otherness’ of a social exchange that is not predicated on ‘production’ and to criticise those who see production everywhere because of their own assumptions and lack of critical distance, then he has also to present a method or epistemology for the process of making radical discontinuities intelligible (MOP: 14).
The Fictions of Identity, Power, and Desire 43 In societies of symbolic exchange, meanings activate, seduce, and transform, often in highly ritualised fashion. 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).
So it’s no longer so much the real or reality as a reference, but rather the reference would be the confrontation itself, the antagonism between the object and the theory. I don’t think that the purpose of theory is to reflect reality, nor do I think its reference should be the history of ideas. We need something more adventurous, more direct, more aggressive if you like. (Baudrillard in Williamson 1989: 16) I think this characterisation of theory, or the practice of theorising, picks up a number of challenges that have emerged from feminist critiques of mainstream assumptions about the politics of knowledge.