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- Teaching Feminist Geographies
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Feminist Geographies: Explorations in Diversity and Difference
Women and Geography Study Group of the Royal Geographical Society , and
Institute of British Geographers
Manufacturer: Prentice Hall
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Binding: Textbook Binding
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ASIN: 0582246369 |
Customer Reviews:
Teaching Feminist Geographies.......1999-11-23
This book is intended to be a teaching text "which does justice to the breadth, diversity, intellectual vibrancy, debate and difference currently to be found in feminist geography." To encourage readers to do more than passively absorb information, the authors insert questions and activities at the end of most sections, asking the reader to stop and reflect and question, in short, to do something for a bit. In addition there are boxes, similar to sidebars, position to identify key concepts and highlight particular information. Finally, autobiographical testimonies are smattered throughout the book, in line with the feminist goal of situating the author in relation to her work. The book is committed to the premise that a focus on gender relations "greatly improves geographical analyses. It also attempts to make clear that feminist geography is so diverse it would be incorrect for any one book to claim to fully encompass the field. Gender itself is defined variously, depending on the context within which it is situated, its definers, and mitigating factors such as race and class. What the book intends to offer is the notion that because feminist geographies are so diverse, we must all of us keep thinking and adding our contributions, without which geography simply ceases to be, literally speaking, geography. At first glance, Feminist Geographies seems an attempt to add to and draw attention to gender and geography, an effort it performs both subtly and brilliantly. However, both by virtue of the way the book is structured and its incessant command that we should think just a little harder/broader/more creatively than we thought before, its net result is as transformative as it is additive. For instance, although the book takes up the same argument against the public/private dichotomy as other feminist geography texts, it also suggests greater movement yet: "Given the embeddedness of dichotomies like that between home and work...it is perhaps not surprising that feminist geographers have paid them so much attention. This attention has certainly been one of feminist geography's main contributions to feminism more generally. However, we would like to...suggest that perhaps feminist geography needs to push its diverse interests in the complexity of gendered geographies even further. Thus perhaps feminist geographies need to consider starting with non-dichotomous frameworks of analysis. What is needed then...is a non-dichotomous way of thinking about space and place." Clearly, such a move would transform the fields of both geography and urban studies. As the title indicates, the authors are committed to inclusion of difference and diversity--to this end they continually ask the reader to explore her own perceptions and conceptions about various discussed subjects, and remind us of the contested nature of and diversities within feminism, particularly feminist geography. The book itself includes a wide range of feminism, feminists, and brief reviews of feminist texts both in and out of geography. Chapter three includes a brief section on postcolonial feminist theory, "a large body of work which explores the interrelationships between identity, knowledge and power," especially as situated within the historical and geographical context of the colonialization of the Third World from the 16th century onwards. Although much to short for my tastes, it was a relief to read an urban studies text that contextualized itself within a geography that includes rather than peripheralizes/otherizes the Third World. The inclusion of diverse theories is important both because they offer an important and alternate perspective on existing geographies, but also because much of the newer poststructuralist theorizing going on within feminism is built on the back of this work to include a postcolonialist perspective. (I was sorry, however, that one of the earliest of these theorists, Gloria Anzaldua, was not given credit for her pioneering work on borderlands, work that in great part led us to this point.)
Book Description
Two of Zed's best-known authors, one an economist, the other a physicist and philosopher, come together in this book on a controversial environmental agenda. Using interview material, they bring together women's perspectives from North and South on environmental deterioration and develop and new way of approaching this body of knowledge which is at once practical and philosophical. Do women involved in environmental movements see a link between patriarchy and ecological degradation? What are the links between global militarism and the destruction of nature? In exploring such questions, the authors criticize prevailing theories and develop an intellectually rigorous ecofeminist perspective rooted in the needs of everyday life. They argue for the acceptance of limits, the rejection of the commoditization of needs, and a commitment to a new ethics.
Customer Reviews:
Environmental Communism.......2001-07-26
.... It is short on hard analysis and long on slogans and ideological assertions. The following example may illustrate the point: "The continuation of the industrial growth model can only lead to further ecological destruction and to greater inequality, deeper poverty. And the first to be affected will be women and children. If this is to be avoided, and the aim is to put 'women and children first' in a different benevolent sense, then the industrial, world-market- and profit-oriented growth model must be transcended" (p.252). Note the bold prediction in the beginning and a decidedly non-Marxist dislike of industry. The solution offered seems to be a grass roots movement that would persuade people to change their life-styles. Corporations would have to give way to much smaller, locally-based units of production motivated by ecological sustainability and economic self-reliance; men would have to change their identity and become more women-like and less macho, and they would have to care for the sick and the elderly as much as women, so that they would have less time for war games (p. 257).
If much of the preceeding sounds like irrelevant philsophizing to you, you are not alone. The two social activists who wrote this book, and who oppose intellectual property rights, have nevertheless copyrighted the book in both of their names. Almost everything this book proposes is unrealistic and silly. It is laden with philosophical absurdities stemming from logical deductions that remind me of passages from "Alice in Wonderland." And the conclusion of the book is a brief manifesto, which is vacant and unimaginative. I gave the book two stars, because it is readable and its inane propagandistic "analysis" is mildly amusing.
Against Globalization.......2000-05-04
This tag-team work from socialist-feminist Maria Mies and anti-biotech activist Vandana Shiva attempts to demystify the 'ecofeminist' movement. Thereby this is not the book for you if you're looking for Wiccan bioregion-friendly meditation techniques. It is for you however if you're interested in a comprehensive, analytical ciritique of hierarchy and some descriptions of grass-roots resistance (specifically to oppression at the intersection of class, gender and the environment). Readable, provocative, and inspiring.
Do you call yourself a feminist?.......1999-09-16
If you call youself a feminist, you need to read this book! It will change the way you think about western feminists and the relationships between nature, women, and capitalism.
Book Description
Drawing on the insights of ecology, feminism, and socialism, ecofeminism's basic premise is that the ideology that authorizes oppression based on race, class, gender, sexuality, physical abilities, and species is the same ideology that sanctions the oppression of nature. In this collection of essays, feminist scholars and activists discuss the relationships among human begins, the natural environment, and nonhuman animals. They reject the nature/culture dualism of patriarchal thought and locate animals and humans within nature. The goal of these twelve articles is to contribute to the evolving dialogue among feminists, ecofeminists, animal liberationists, deep ecologists, and social ecologists in an effort to create a sustainable lifestyle for all inhabitants of the earth.
Among the issues addressed are the conflicts between Green politics and ecofeminism, various applications of ecofeminist theory, the relationship of animal liberation to ecofeminism, harmful implications of the romanticized woman-nature association in Western culture, and cultural limitations of ecofeminism.
Customer Reviews:
the arguments does not reconcial with reality well.........2007-05-13
the fact is, that the greatest hatred are amoung peoples who are genetically very similar through out human history. (German, English in WWII, Chinese, Japanese, Korean through out history etc). in the worst human conflict, WWII, American, English, Chinese, Russian on one side, German, Italian, Japanese on the other side. i can't see any "genetic" stratification in that. and now, the greatest nation(at least the most powerful one)-- America, have no genetic basis. and Germany, the country that advocated racial purity is not even a entity until a few hundred years ago.(before that, it is loosely connected tribal...)
anecdote evidence aside, quantitatively, traditional ethnic division can only 1% explain human genetic variation(my estimation, no hard data), so if these is a genetic base for ethnic based thinking(racism), it must be a very weak third order effect. it is akin to rate attractiveness among individuals by the body mass based on newton's law. we know it is absurd, even through newton's law is correct.
Path-Breaking Book.......2006-12-31
The importance of this book is that it explains that racism is rational. That is, by favoring people of one's own race, a person is increasing his fitness. This means that the anti-racists are trying to convince people to lower their fitness and eventually go extinct. In evolutionary terms, racism is adaptive and anti-racism is maladaptive. A further implication is that racists are in harmony with man's nature (indeed, the nature of all living things - to pass on the unique forms of one's genes), and that anti-racists, who go ballistic at any tinge of racism, are psychologically pathological.
While there is some math in the book, it can be understood by the average person who thinks carefully about the definitions of the terms. The reader should consult the glossary in the back of the book and be sure he understands the difference between "individual fitness," "absolute fitness," "relative fitness," and "inclusive fitness." Chapter 2 is the most important and difficult chapter and should be read several times.
We All Have Genetic Interests.......2006-11-18
The need to identify with others like oneself, and to be with one's own kind, is a major component of human nature and so ethnic identity is a powerful force in human affairs. Group members have "ties of blood" that make them "special" and different from outsiders. This is why patriotism is almost always seen as a virtue and an extension of family loyalty. It also explains why ethnic remarks so easily become "fighting words." Culture builds on genetic similarity and is bound together by it. Patriotism is preached in kinship terms. Nations are the "motherland" or the "fatherland" and unions and churches refer to their members as "brothers" and "sisters."
Salter draws out the implications, however politically incorrect, for immigration policies, citizenship law, affirmative action, multiculturalism, and other ways of allocating resources within and between states. There are constraints on how much diversity can be appreciated.
On Genetic Interests extends evolutionary theorizing, including my own Genetic Similarity Theory, to the new ground of interpersonal and ethnic relations such as within-group cohesion and between-group conflict. It discusses studies on likeness in social partners such as spouses and best friends. Most importantly, it applies genetic calculations and finds that the average coefficient of kinship within most ethnic groups is about as high as between half-siblings, aunt and nephew, or grandparent and grandchild. Thus, ethnic nepotism is no mere poor relation of family nepotism-it is virtually a proxy for it. Because we have many more co-ethnics than relatives, the aggregate mass of genes shared with the former dwarfs that shared with the latter.
Frank Salter, a political scientists and ethologist at the Max Planck Institute in Munich, argues persuasively in this book that shared genes are the glue of sociality.On Genetic Interests goes so far as to refer to the mind as having an "innate descent-group module" (p. 102). It uses this concept to explain the universality of ethnic nepotism. This is heartening because many social scientists and sociobiologists alike have been reluctant to even consider applying gene-based similarity to ethnic and national preferences. Following World War II, few political scientists and historians have considered inter-group conflict from a Darwinian viewpoint. Partly in an effort to insure that they are perceived as in no way condoning racism, many evolutionists have minimized the theoretical possibility of a biological underpinning to ethnic, national, and racial favoritism. As the late, great, evolutionary biologist William Hamilton himself remarked in 1987, while noting why kin discrimination even among animals is not more readily expected, "in civilized cultures, nepotism has become an embarrassment."
Social scientists and historians have been quick to condemn the extent to which political leaders or would-be leaders have been able to manipulate ethnic identity. But the questions they never ask, let alone attempt to answer is, "Why is it always so easy?" and "Why can a relatively uneducated political outsider set off a race riot simply by uttering a few well delivered ethnic epithets?" On Genetic Interests provides an illuminating answer.
Customer Reviews:
Women acknowledging women.......2005-10-04
How extraordinary to find an almost identical front cover on this anthology as on the first ever published (1983) ecofeminist anthology RECLAIM THE EARTH, Women speak out for Life on Earth by Leonie Caldecott and Stephanie Leland. I thought I was seeing double.
However, the content is new and definitely contributes valuable understanding to the continuing evolution of the ecofeminist movement. Particularly of value is the global perspective from women's voices around the world.
Book Description
Internationally acclaimed author and teacher Rosemary Radford Ruether presents a sweeping ecofeminist theology that illuminates a path toward "earth-healing"--a whole relationship between men and women, communities and nations. "This is theology that really matters."--Harvey Cox
Customer Reviews:
Must-read for those interested in an ecologically sound theology.......2007-04-10
Professor Ruether's dense and challenging book is a must-read for progressive Christians (and other disciples of Jesus) interested in developing an ecologically sound theology. As she makes abundantly clear in the final section of the book, "there is no ready-made ecological spirituality and ethic in past traditions. The ecological crisis is new to human experience...The radical nature of this new ecological devastation means that all past human traditions are inadequate in the face of it. Whatever useful elements may exist...must be reinterpreted to make them usable in the face of both new scientific knowledge and the destructive power of the technology it has made possible" (p. 206). The clarity of her argumentation, the quality of her prose, and the urgency of our current environmental and theological situation make what could be a daunting read into a fair approximation of a page turner.
The book itself is divided into four sections---Creation, Destruction, Domination and Deceit, and Healing---and in each section Ruether sketches the different lines of myth and metaphor that have shaped and continue to shape our relationships with one another and with the living earth as a whole.
"Creation" begins with the Babylonian, Jewish, and Platonic Greek creation stories, in which nature and the feminine are conceived of as the threatening "Other" in need of suppression by a transcendent (male) ego. This section concludes with the post-Newtonian perspectives of quantum mechanics, ecology, and other contemporary scientific cosmologies that seem to imply a re-integration of the observer ("man") with the observed ("nature"). Ruether feels that this latter "creation myth" needs to become the new basis for our theologies. "We need scientist-poets who can retell the story I have alluded to in this chapter, the story of the cosmos and the earth's history, in a way that can call us to wonder, to reverence for life, and to the vision of humanity living in community with all its sister and brother beings" (p. 58). This language is hardly that of traditional Christian theology, and yet the need for a language of wonder and reverence that is not inextricably connected with 2,000-year old myths and legends is, to me, self-evident.
"Destruction" explores and interrogates Jewish and Christian themes of the End Times, and then examines the converging contemporary catastrophes facing humanity and the entire global biosphere. Are these myths and realities related, and if so, how? In the traditional views, good and evil tend to be understood in tribal terms, and so the response to "evil" often takes the place of total, absolute enmity towards different genders, religions, ethnicities, races, etc. "The impulse to apocalyptic thus becomes genocidal, the extermination of those people who are seen as 'Satan's people.'...Massacres of the enemy through military weapons, ranging from the sword to nuclear bombs, are fantasized by apocalypticists as instruments of righteousness" (p. 83). If the entire natural world is understood as the primal Other which needs to be subdued or subjugated, then it isn't hard to see the connection between these worldviews and our contemporary ecological crises.
The third section, "Domination and Deceit," traces the connections between Judeo-Christian understandings of evil and patriarchal patterns of exploitation and abuse that have characterized much of the history of civilization. Lest the reader come this far only to think that the Judeo-Christian worldview is untenable and irredeemable from an ecological perspective, Ruether provides two lines of theological insight that might provide an ecologically sound basis for a Christian theology of "Healing"---the covenantal and the sacramental. In her final chapter, Ruether outlines how these different theological elements can come into play in our efforts to heal ourselves, one another, and the living world on which we all depend for our existence. It helps also to keep in mind that Ruether is not looking
In short, essential reading for Green Christians and other spiritually and ecologically minded types.
Book Description
From Matthew Fox, the popular and controversial author of The Coming of the Cosmic Christ, a prophetic manifesto for the preservation of the planet.
For those new to the works of Matthew Fox, and for those eager to learn his thoughts after his Vatican-ordered public silence, comes this introduction to creation spirituality--Fox's framework for a far-reaching spirituality of the Americas.
Passionate and provocative, Fox uncovers the ancient tradition of a creation-centered spirituality that melds Christian mysticism with the contemporary struggle for social justice, feminism, and environmentalism.
Basic to Fox's notion of creation spirituality is the gift of awe--a mystical response to creation and the first step toward transformation. Awe prompts indignation at the exploitation and destruction of the earth's people and resources. Awe leads to action.
Showing how we can learn from each other, Fox's spirituality weds the healing and liberation found in both North and South America. Creation Spirituality challenges readers of every religious and political persuasion to unite in a new vision through which we learn to honor the earth and the people who inhabit it as the gift of a good and just creator.
Customer Reviews:
Finally..........2007-07-21
Finally there is a concise book that explains creation spirituality without getting bogged down in irrelevant details. Matthew Fox makes this text much more digestible for anyone looking for a "different" way to expalin God in nature without becoming a botanist, biologist or geologist. The book is understandable and quotable without being flippant.
BEING ANNOINTED THE STEWARDS OF CREATION DOES NOT MEAN KILL IT AND GRILL IT.......2006-10-06
this Fox teaches us.
Yet his voice like so many other great and important voices of Christ was silenced long ago by the current resident of the great and universal throne of Peter.
Go figure.
GOd will win as GOd is love, and hate does not create.
Awe is the beginning of Wisdom........2004-11-01
Have you ever looked at the Moon with a pair of binoculars? Or at the rings around Saturn with a telescope? Or thought about a Hummingbird flying to Central America? Or saw in a flower the rays of the sun, the minerals of the earth, the awareness of day and night?
Jesus was not fixated on any one aspect of reality. He was not a religious fundamentalist. Jesus was a mystic that was so awestruck by the Cosmos that he gave his life for all life. God is no respecter of persons. God is not isolated by anything or anyone. God is a part of everything. God is omnipresent. Everything has value. Everything is worthy of honor. Not just mankind. A shephard without a flock is superfluous. Though each aspect of reality has its role none is above the other for everything is interconnected. We do not have to climb a ladder to get to God. God is within as well as without. Heaven is beneath our feet.
Creation theology is a glass is half-full perspective. A holistic perspective. A fresh start. Hopeful. Original Sin theology tends to be a glass is half-empty perspective. A narrow perspective. A dead-end. A never ending dark night of the soul. With that said; Pope John Paul II turned original sin upside down with his affirmation that there is no evil from which God cannot draw forth a greater good. John Paul had the heart of a lion and the eyes of an eagle. He was fearless and could see a blade of wheat in a field of weeds. He was truly a great man of God. Personally, I prefer the easier and more positive approach to my religion. Jesus did not die for our sins, he died for us. This may be more a matter of semantics than an actual difference. Though our perspectives may be different, we are still looking at the same thing. In any event, a Cosmological perspective is the perspective of God. God looked at his creation and it was good. Original Sin theology is for the most part the product of State Religion. It is based on fear and shame. True Christianity, the kind the Pope preached, is fearless. He had enough confidence in his God that he did not feel he had to defend his faith every time he talked to someone of another Faith. He had reduced God down to his simplest terms, God is love. The Pope was more a moral man than a religious man. Jesus was more a moral man than a religious man. (I am amending this review after the Death of Pope John Paul II). Fundamentalist religion, as opposed to spirituality, all too often is used by the powerful to control the weak, to divide and conquer. "The Love-Religion has no code or doctrine. Only God", Rumi. Creation Theology is a liberating religion based on awe and joy. Wisdom does not start with 'fear', that is a poor translation, wisdom starts with 'awe', wonder, amazement, joy. Go and sin no more. You are free. If the next Pope is from Latin America, I believe even more of the sensitivities of Creation Theology will find their way into the Catholic Church. This would be a good thing. God cares about life, not just human life.
Some of the other reviewers have chosen to attack Fox. That the Dominican Order excommunicated him is true. Their Order also conducted the Inquisition. That Fox slips into Pantheism, that nature is God. Actually he slips into panentheism, that nature is part of God. A nuance perhaps, but a fundamental nuance nontheless. All monotheists make 'one' fundamental mistake, that all is numerically one. Trinitarians are onto something but don't quite realize what it is. Let 'us' make man in 'our' image. If all is numerically one then it is all just a game. A license to kill in the name of God. A license to do whatever one pleases like the hedonistic Nicolatians. The background for the despair of existentialism and the schizophrenia of solipsism. This is wrong thinking. All is not numerically one. Reality is much more complicated than that. Everything is not the figment of our imagination. All is more than one but less than two. And this makes all the difference in the world. The whole of everything, the Universe, God, the Tao, is not a linear function. One is a number, God is not a number. Not one. This misperception is due to the fundamental error of applying dualistic logic to the nondual realm of reality.
There are fundamentally two aspects to reality. The dual and the nondual. The dual side of the coin is where we find ourselves at present. Up/down, good/bad, duality. Nonduality, the spirit realm that includes duality but goes beyond time and space, good and evil, is not to be understood properly based solely upon a dualistic perspective. All wholes manifest a synergetic effect wherein the whole is greater than the sum of its parts. The tensile strength of steel is far greater than the sum of the tensile strength of the individual minerals and metals used to create steel. God is not One. God is whole, more than one, but less than two. And in between one and two lies infinity. God is neither alone nor all one. We are not alone. Things matter. Life isn't just a game of pretense, though there are certainly elements of game playing going on. Life is 'like' a masquerade ball. A dance. More verb than noun. Even Advaita sages create a dualism with their need for Maya as a means of contrasting the One. They are confused. The blind leading the blind. Our world is real. Impermanent in its configuration but real nonetheless. That one never stands in the same river twice does not mean the river is an illusion. Because one cannot put a river in a bucket nor the wind in a bag does not mean they do not exist. To reason purely discursively like the Kantians do is an exercise in futility where nonduality is concerned. Idealized Continental philosophy is a maze in the middle of a minefield. Nonduality is a labyrinth in the holy of holies, the heart. In my Father's house there are many mansions, and if it were not so I would tell you. More than one, less than two. We are a point, a morphogenetic field of spiritual energy, a seed of divinity, between one and two. Made in the image of God we are godlike beings for it takes a god to worship God. We are godlike but not God, lest any man should boast. The Father and I are a fractal symmetry.
Thou essence art that essence.
Slide toward pantheism.......2002-01-03
Fox draws on many sources such as Meister Eckhart and Hildegard of Bingen to try to craft a spirituality based on awe of Creation. What I fear however is that his slide towards pantheism denies some of the rich spiritual gifts of Christ and the Holy Spirit. For example it is Eckhart who says "God begets his Son in you whether you like it or not." (See for example the book "Meister Eckhart from Whom God Hid Nothing : Sermons, Writings, and Sayings", or Schurmann's analysis of Eckhart in "Wandering Joy"). Subsequent to this book, Fox was expelled from the Dominican order in 1993.
At times Fox also seems to blame all that is ecologically corrupt on traditional Christianity, for example "Pantheism is not only democratic, it is also ecological, Theism, on the other hand, reinforces anthropocentrisms ". Additionally he makes a broad claim that "Creation Spirituality" encompasses such broad divergent groups as "AA", Support groups, and Protestant parishes.
Though I agree with Fox's quest for a deeper ecumenism, he seems to pick what he wants out of the Christian tradition. I still find ample mining in a more traditional, though slightly broadened views of the Holy Trinity, rather than his Cosmology, Liberation, and Wisdom. Although I don't always agree with Fox, he does offer an injection of joy and awe.
Creation Spirituality - A Primer.......2000-12-20
For those looking for a spirituality that is positive and all embracing, vursus one which is exclusive and judgemental, this is the place to start. Matthew Fox introduces the reader to ideas and themes that are more fully developed in his book "Original Blessing". Original Blessing v. Original Sin is one such theme. Others are the Four Paths of Creation Spirituality, art as meditation, liberation for First World peoples, and the return of true Trinitarian Christianity.
Bottom line: Matthew Fox puts forward a Christianity that is a beautiful relection of Jesus the Christ and shows how such a Christianity can help to heal the world.
Customer Reviews:
Ecofeminism edited by Karen J. Warren.......2000-04-15
This is an excellent book for anyone interested in ecofeminist theory. It contains a collection of essays by various authors on ecological problems and how those problems are linked to the oppression of minorities.It contains empirical data to back claims and provides a clear convincing argument for the movement.
Book Description
"In this deeply original, provocative book, outrage, hilarity, grief, profanity, lyricism and moral daring join in bursting the accustomed bounds even of feminist discourse." -The New York Times Book Review
Customer Reviews:
Non Fiction.......2007-09-03
Gyn/ecology : the metaethics of radical feminism
by Mary Daly is an interesting, if a bit on the whacky side of feminist texts. If you have no interest in feminist rhetoric, or any of that sort of thing, you don't need to waste any of your time with this, although it is certainly presenting a different viewpoint.
Mary Daly text review.......2007-09-02
This is outdated and may have been thought-provoking in the 1960's, but feminism and domestic violence as disciplines have progressed far beyond Daly's rantings, however colorful.
Excellent scholarship and fun to read.......2007-07-16
We used this book as a textbook in a class I took in Graduate school, and it made me think more than just about any other book I read in grad school. Intellectual, but not dry. It made me want to read all her other books; they're good too but this one is my favorite because it kind of functions like a textbook, not that it's dry but because it gives a kind of broad survey of history. It's a great exercise in learning to think outside the box.
Needed Now More Than Ever.......2007-03-12
I first read Mary Daly;s works in the early 90's - I revisit regularly to maintain the perspective, so that I will not be sucked into the manufacture of consent for such belitteling and anti-woman activities such as "Hunting for Bambi" or believe that female genital mutilation is a "tradition" that must be preserved. If you care about the future - this book is an intellectual and spiritual watershed. Highly Reccommended.
GREAT!GREAT!.......2005-09-10
Thie was required reading for a class I took and it is an amazing book! Mary Daly is well known in the feminist arena. This book helps show why.I am dismayed to see othe readers (men and religous freaks) who brush the book aside without recognizing it's importance. Christianity is not the all it's cracked up to be and men have been trying to squash women since the dawn of time. That is a truth. God ( whoever you think her to be) has little to do with it. OPEN your eyes, and read this book!
Book Description
Engaging the pragmatism of John Dewey, as well as the work of various feminist, genealogical, and phenomenological philosophers, Shannon Sullivan presents an account of corporeal existence as transactional and explores some of the social, political, ethical, and epistemological implications of transactional bodies.
Customer Reviews:
Doesn't live up to its potential.......2007-07-30
As someone familiar with most of John Dewey's works, with a distaste for continental philosophy, and with a budding interest in theories of gender, I was very interested to see someone apply Dewey's work to feminist thought. However, I found this work disappointing as a whole. The first two chapters are fairly strong, explaining Dewey's idea of "transaction" and then applying it to Judith Butler's ideas of performativity.
But the third chapter (about communication) was, in my opinion, poorly argued and involved numerous misunderstandings of transaction and Dewey's work in general. The fourth chapter (on somaesthetics) completely diverges from the rest of the book and drops the connection with Dewey and pragmatism almost entirely to talk about Nietzsche. I have no idea why chapter four was in the book, or what I was supposed to get out of it. Chapter five is a confused effort to illustrate the problems of foundationalist epistemology, and to justify feminist standpoint theory; it does neither of these very effectively. As with chapter four, I wasn't entirely sure how it was intended to relate to the rest of the book, or to pragmatism in general.
All in all, the claims that emerge out of this work are trivial (we should listen to each other, and activism can bring about social change), irrelevant (the entire discussion of Nietzschean somaesthetics), or absurd (women's experience is epistemically prior to men's).
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