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Having initially not had the attention of Sartre or Heidegger,
Merleau-Ponty's work is arguably now more widely influential than
either of his two contemporaries. "Merleau-Ponty: Key Concepts"
presents an accessible guide to the core ideas which structure
Merleau-Ponty's thinking as well as to his influences and the value
of his ideas to a wide range of disciplines. The first section of
the book presents the context of Merleau-Ponty's thinking, the
major debates of his time, particularly existentialism,
phenomenology, the history of philosophy and the philosophy of
history and society. The second section outlines his major
contributions and conceptual innovations. The final section focuses
upon how his work has been taken up in other fields besides
philosophy, notably in sociology, cognitive science, health
studies, feminism and race theory.
In "The Bodies of Women," Rosalyn Diprose argues that traditional
approaches to ethics both perpetuate and remain blind to the
mechanisms of the subordination of women. She shows that injustice
against women begins in the ways that social discourses and
practices place women's embodied existence as improper and
secondary to men. She intervenes into debates about sexual
difference, ethics, philosophies of the body and theories of self
in order to develop a new ethics which places sexual difference at
the very center of meaning.
Diprose analyzes attempts in both feminist and non-feminist ethics
to recognize the role of sexual difference. She critiques
biomedical discourses whose descriptions mask a constitution and
regulation of "the body." Drawing on insights from continental
philosophy and feminist theory, "The Bodies" "of Women" includes
critical readings of Hegel, Nietzsche, Merleau-Ponty, Derrida and
Foucault as well as productive engagement with contemporary
feminist scholars such as Irigaray, Cornell and Young. What emerges
is a unique approach to the ethics of sexual difference which both
locates and subverts mechanisms of sexual discrimination.
What sort of ethics do we need? Rosalyn Diprose argues that the usual approaches to ethics both perpetuate and remain blind to the mechanisms of the subordination of women. In Bodies of Women: Ethics, Embodiments and Sexual Difference, she claims that injustice against women is found in the social discourses and practices which both evaluate and constitute their modes of embodiment as improper in relation to men. Diprose critically analyses the attempts in both feminist and non-feminist ethics to recognise the role of sexual difference and the biomedical discourses whose descriptions mask a constitution and regulation of the 'body'. Her critiques draw on insights from Anglophone feminist theory and continental philosophy, and are supported by critical readings of Irigaray, Cornell and Fraser, and Hegel, Nietzsche, Merleau-Ponty, Derrida and Foucault. What emerges is a new ethics of sexual difference which not only better locates the mechanisms of discrimination but also provides the means to subvert them.
Having initially not had the attention of Sartre or Heidegger,
Merleau-Ponty's work is arguably now more widely influential than
either of his two contemporaries. "Merleau-Ponty: Key Concepts"
presents an accessible guide to the core ideas which structure
Merleau-Ponty's thinking as well as to his influences and the value
of his ideas to a wide range of disciplines. The first section of
the book presents the context of Merleau-Ponty's thinking, the
major debates of his time, particularly existentialism,
phenomenology, the history of philosophy and the philosophy of
history and society. The second section outlines his major
contributions and conceptual innovations. The final section focuses
upon how his work has been taken up in other fields besides
philosophy, notably in sociology, cognitive science, health
studies, feminism and race theory.
Rosalyn Diprose and Ewa Ziarek provide a reconfiguration of Hannah
Arendt's philosophy of natality from the perspective of
biopolitical and feminist theory. They show us that Arendt provides
new ways of contesting biopolitical threats to human plurality and
the threat of biopolitics - along with sexism, racism and political
theology - to women's reproductive agency. They extend Arendt's
account of collective political action to include political
hospitality, responsibility and story-telling as ways of countering
the harms of biopower. Diprose and Ziarek give us an insightful
account of the political ontology of Hannah Arendt and form new
dialogues between her and major 20th- and 21st-century thinkers
including Foucault, Agamben, Nancy, Kristeva, Esposito, Derrida,
Levinas and Cavarero.
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