Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact. It may be that one wants to, or does, but it may also be that despite one's best efforts, one is undone, in the face of the other, by the touch, by the scent, by the feel, by the prospect of the touch, by the memory of the feel. And so when we speak about my sexuality or my gender, as we do (and as we must), we mean something complicated by it. Neither of these is precisely a possession, but both are to be understood as modes of being dispossessed, ways of being for another, or, indeed, by virtue of another.
Judith ButlerWhether or not we continue to enforce a universal conception of human rights at moments of outrage and incomprehension, precisely when we think that others have taken themselves out of the human community as we know it, is a test of our very humanity.
Judith Butler...gender is a kind of imitation for which there is no original; in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself...what they imitate is a phantasmic ideal of heterosexual identity...gay identities work neither to copy nor emulate heterosexuality, but rather, to expose heterosexuality as an incessant and panicked imitation of its own naturalized idealization. That heterosexuality is always in the act of elaborating itself is evidence that it is perpetually at risk, that it, that it 'knows' it's own possibility of becoming undone
Judith ButlerLet's face it. We're undone by each other. And if we're not, we're missing something.
Judith ButlerTag: found-in-the-book loneliness-as-a-way-of-life
Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact.
Judith ButlerWhat makes for a livable world is no idle question. It is not merely a question for philosophers. It is posed in various idioms all the time by people in various walks of life. If that makes them all philosophers, then that is a conclusion I am happy to embrace. It becomes a question for ethics, I think, not only when we ask the personal question, what makes my own life bearable, but when we ask, from a position of power, and from the point of view of distributive justice, what makes, or ought to make, the lives of others bearable? Somewhere in the answer we find ourselves not only committed to a certain view of what life is, and what it should be, but also of what constitutes the human, the distinctively human life, and what does not. There is always a risk of anthropocentrism here if one assumes that the distinctively human life is valuable--or most valuable--or is the only way to think the problem of value. But perhaps to counter that tendency it is necessary to ask both the question of life and the question of the human, and not to let them fully collapse into one another.
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Bound to seek recognition of its own existence in categories, terms, and names that are not of its own making, the subject seeks the sign of its own existence outside itself, in a discourse that is at once dominant and indifferent. Social categories signify subordination and existence at once. In other words, within subjection the price of existence is subordination.
Judith ButlerLet’s face it. We’re undone by each other. And if we’re not, we’re missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact. It may be that one wants to, or does, but it may also be that despite one’s best efforts, one is undone, in the face of the other, by the touch, by the scent, be the feel, by the prospect of the touch, by the memory of the feel.
Judith ButlerAs a result, gender is not to culture as sex is to nature; gender is
also the discursive/cultural means by which “sexed nature” or “a natural
sex” is produced and established as “prediscursive,” prior to culture,
a politically neutral surface on which culture acts
To operate within the matrix of
power is not the same as to replicate uncritically relations of domination.
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