Dichotomous thinking about mental phenomena is abundant in philosophy. One particularly tenacious dichotomy is between “automatic” and “controlled” processes. In this characterization automatic and unintelligent go hand in hand, as do non-automatic and intelligent. Accounts of skillful action have problematized this dichotomous conceptualization and moved towards a more nuanced understanding of human agency. This binary thinking is, however, still abundant in the philosophy of joint action. Habits and skills allow us agentic ways of guiding complex action routines that would otherwise (...) overwhelm our reflective capacities. In this paper, I look at how theories of skill, habit, and know-how in individual action can inform a non-dichotomous account of joint action. I argue that a fuller understanding of joint agency has to understand not only group know-how, but also the role of attention and the highly integrated types of control that allow agents to act together. (shrink)

One of the most talked-about scholarly works of the past fifty years, Judith Butler’s _Gender Trouble_ is as celebrated as it is controversial. Arguing that traditional feminism is wrong to look to a natural, 'essential' notion of the female, or indeed of sex or gender, Butler starts by questioning the category 'woman' and continues in this vein with examinations of 'the masculine' and 'the feminine'. Best known however, but also most often misinterpreted, is Butler's concept of gender as a (...) reiterated social _performance _rather than the expression of a prior reality. Thrilling and provocative, few other academic works have roused passions to the same extent. (shrink)

One of the most talked-about scholarly works of the past fifty years, Judith Butler’s _Gender Trouble_ is as celebrated as it is controversial. Arguing that traditional feminism is wrong to look to a natural, 'essential' notion of the female, or indeed of sex or gender, Butler starts by questioning the category 'woman' and continues in this vein with examinations of 'the masculine' and 'the feminine'. Best known however, but also most often misinterpreted, is Butler's concept of gender as a (...) reiterated social _performance _rather than the expression of a prior reality. Thrilling and provocative, few other academic works have roused passions to the same extent. (shrink)

Ever since feminist theory introduced the distinction between sex and gender, the question of what it means to be a woman has preoccupied feminist thought. In ____Gender__ ____Trouble ____ Judith Butler questions whether it is possible to "be" a woman at all or, for that matter, any gender.

Contemporary feminist debates over the meanings of gender lead time and again to a certain sense of trouble, as if the indeterminacy of gender might eventually culminate in the failure of feminism. Perhaps trouble need not carry such a..

With the same intellectual courage with which she addressed issues of gender, Judith Butler turns her attention to speech and conduct in contemporary political life, looking at several efforts to target speech as conduct that has become subject to political debate and regulation. Reviewing hate speech regulations, anti-pornography arguments, and recent controversies about gay self-declaration in the military, Judith Butler asks whether and how language acts in each of these cultural sites.

With the same intellectual courage with which she addressed issues of gender, Judith Butler turns her attention to speech and conduct in contemporary political life, looking at several efforts to target speech as conduct that has become subject to political debate and regulation. Reviewing hate speech regulations, anti-pornography arguments, and recent controversies about gay self-declaration in the military, Judith Butler asks whether and how language acts in each of these cultural sites.

The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival.

The author considers the way in which psychic life is generated by the social operation of power, and how that social operation of power is concealed and fortified by the psyche that it produces. Power is no longer understood to be 'internalized' by an existing subject, but the subject is spawned as an ambivalent effect of power, one that is staged through the operation of conscience. To claim that power fabricates the psyche is also to claim that there is a (...) fictional and fabricated quality to the psyche. The figure of a psyche that 'turns against itself' is crucial to this study, and offers an alternative to describing power as 'internalized'. Although most readers of Foucault eschew psychoanalytic theory, and most thinkers of the psyche eschew Foucault, the author seeks to theorize this ambivalent relation between the social and the psychic as one of the most dynamic and difficult effects of power. (shrink)

Offers an outline for a new ethical practice - one responsive to the need for critical autonomy and grounded in a new sense of the human subject. The author demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human.

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 22-40 [Access article in PDF] Giving an Account of Oneself Judith Butler In recent years, the critique of poststructuralism, itself loquacious, has held that the postulation of a subject who is not self-grounding undermines the possibility of responsibility and, in particular, of giving an account of oneself. Critics have argued that the various critical reconsiderations of the subject, including those that do away with the (...) theory of the subject altogether, cannot provide the basis for an account of responsibility, that if we are, as it were, divided, ungrounded, or incoherent from the start, it will be impossible to ground a notion of personal or social responsibility on the basis of such a view. I would like to try to rebut this view in what follows, and to show how a theory of subject-formation that acknowledges the limits of self-knowledge can work in the service of a conception of ethics and, indeed, of responsibility. If the subject is opaque to itself, it is not therefore licensed to do what it wants or to ignore its relations to others. Indeed, if it is precisely by virtue of its relations to others that it is opaque to itself, and if those relations to others are precisely the venue for its ethical responsibility, then it may well follow that it is precisely by virtue of the subject's opacity to itself that it sustains some of its most important ethical bonds.In all the talk about the social construction of the subject, we have perhaps overlooked the fact that the very being of the self is dependent not just on the existence of the Other—in its singularity, as Levinas would have it, though surely that—but also on the possibility that the normative horizon within which the Other sees and listens and knows and recognizes is also subject to a critical opening. This opening calls into question the limits of established regimes of truth, where a certain risking of the self becomes, as Levinas claims, the sign of virtue [see Foucault]. Whether or not the Other is singular, the Other is recognized and confers recognition through a set of norms that govern recognizability. So whereas the Other may be singular, if not radically personal, the norms are to some extent impersonal and indifferent, and they introduce a disorientation of perspective for the subject in the midst of recognition as an encounter. For if I understand myself to be conferring recognition on you, for instance, then I take seriously that the recognition comes from me. But in the moment that I realize that the terms by which I confer recognition are not mine alone, that I did not singlehandedly make them, then I am, as it were, dispossessed by the language that I offer. In a sense, I submit to a norm of recognition when I offer recognition to you, so that I am both subjected to that norm and the agency of its use.As Hegel would have it, recognition cannot be unilaterally given. In the moment that I give it, I am potentially given it, and the form by which I offer it is one that potentially is given to me. In this sense, one might say, I can never offer it, in the Hegelian sense, as a pure offering, since I am receiving it, at least potentially and structurally, in the moment, in the act, of giving. We might ask, as Levinas surely has, what kind of gift this is that returns to me so quickly, that never really leaves my hands. Is it the case that recognition consists, as it does for Hegel, in a reciprocal act whereby I recognize that [End Page 22] the Other is structured in the same way that I am, and I recognize that the Other also makes, or can make, this very recognition of sameness? Or is there perhaps an encounter with alterity here that is not reducible to sameness? If it is the latter, how are we to understand this alterity? On the one hand, the Hegelian Other is always found outside, or at least... (shrink)

The use of "theory" in feminist analysis has been said to threaten feminism as a political force. This collection of work by leading feminist scholars engages with the question of the political status of poststructuralism theory within feminism. Against the view that the use of post-structuralism necessarily weakens feminism, 'Feminists Theorize the Political' affirms the contemporary debate over theory as politically rich and consequential. In laying the theoretical groundwork for the volume, Butler and Scott posed a number of questions to (...) prominent legal scholars, literary critics, philosophers, political theorists, historians, and cultural theorists. The essays do not settle the questions but generate new and productive directions for them. The volume as a whole valorizes the unsettling power and politics of theory. The essays in 'Feminists Theorize the Political' speak to the questions that emerge from the convergence of feminism and poststructuralism: What happens to feminist critique when traditional foundations--experience, history, universal norms--are called into question? Can feminist theory problematize the notion of the subject without losing its political effectivity? Which version of the subject is to questioned, and how does that questioning open up possibilities for reformulating agency, power, and sites of political resistance? What are the consequences of a specifically feminist reformulation of difference? What are the uses and limits of a poststructuralist critique of binary logic for the theorization of racial and class differences, the position of the subaltern? This anthology represents a diverse array of theoretical work within feminist theory with strong political stakes. Although not all of the authors subscribe to poststructuralism, (and few would concede post-structuralism is a monolithic enterprise), each offers an innovative feminist analysis that is in some way motivated in and by the poststructuralist challenge. 'Feminists Theorize The Political' addresses a range of feminist concerns, including productive freedom, anti-discrimination law, rape, and formulating power in terms of exclusion, difference and hierarchy. (shrink)

Introduction : low theory -- Animating revolt and revolting animation -- Dude, where's my phallus? forgetting, losing, looping -- The queer art of failure -- Shadow feminisms : queer negativity and radical passivity -- "The killer in me is the killer in you" : homosexuality and fascism -- Animating failure: ending, fleeing, surviving.

In a series of memorable exchanges, three eminent theorists engage in a dialogue on central questions of contemporary philosophy and politics.

Vulnerability and resistance have often been seen as opposites, with the assumption that vulnerability requires protection and the strengthening of paternalistic power at the expense of collective resistance. Focusing on political movements and cultural practices in different global locations, including Turkey, Palestine, France, and the former Yugoslavia, the contributors to Vulnerability in Resistance articulate an understanding of the role of vulnerability in practices of resistance. They consider how vulnerability is constructed, invoked, and mobilized within neoliberal discourse, the politics of war, (...) resistance to authoritarian and securitarian power, in LGBTQI struggles, and in the resistance to occupation and colonial violence. The essays offer a feminist account of political agency by exploring occupy movements and street politics, informal groups at checkpoints and barricades, practices of self-defense, hunger strikes, transgressive enactments of solidarity and mourning, infrastructural mobilizations, and aesthetic and erotic interventions into public space that mobilize memory and expose forms of power. Pointing to possible strategies for a feminist politics of transversal engagements and suggesting a politics of bodily resistance that does not disavow forms of vulnerability, the contributors develop a new conception of embodiment and sociality within fields of contemporary power. -/- Contributors. Meltem Ahiska, Athena Athanasiou, Sarah Bracke, Judith Butler, Elsa Dorlin, Basak Ertür, Zeynep Gambetti, Rema Hammami, Marianne Hirsch, Elena Loizidou, Leticia Sabsay, Nükhet Sirman, Elena Tzelepis. (shrink)

_The Power of Religion in the Public Sphere_ represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does—or should—religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of (...) "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics. (shrink)

Revisiting Edward Said's late proposals for a one-state solution, Butler has come to a startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical ...

This paper re-examines the tension between professional and liberal education by revisiting The Idea of the University (1852), the seminal mid-nineteenth century treatise of John Henry Newman. In returning to Newman’s classic text, we are interested in the significance of his lectures for a contemporary Higher Education increasingly under pressure to be ‘useful:’ on this understanding, ‘useful’ denotes an arguably limited and utilitarian sense where the university guarantees its students a well-paying job on graduation. In pressing on this distinction between (...) ‘the useful’ and ‘the useless’ – a distinction that continues to plague discourse on the contemporary university – our paper focuses on the experiential and pedagogical aspects of education that find recurring emphasis in Newman’s classic work: aspects of place, of community, and of the teacher–student relationship. (shrink)

Deeply understood, democracy is more than a "formal" institutional framework for which America provides the model, acting as a preferable alternative to the modern totalitarian regimes that have distorted social life around the world. At its core, as John Dewey understood, democracy is a realistic ideal, a desired and desirable future possibility that is yet-to-be. In this period of global crises in differing cultures, a shared environment, and an increasingly globalized political economy, this book provides a clear contemporary articulation of (...) deep democracy that can guide an evolutionary deepening of democratic institutions, of habits of the heart, and of the processes of education and social inquiry that support them. (shrink)

Since its publication in 1990, Gender Trouble has become one of the key works of contemporary feminist theory, and an essential work for anyone interested in the study of gender, queer theory, or the politics of sexuality in culture.

I have taken a Kantian approach to the issue of pornography and degradation. My thesis is that by perpetuating derogatory myths about womankind, for the sake of financial gain, the pornography industry treats the class of women as a means only, and not as composed of individuals who are ends in themselves. It thus de-grades all women, as members of this class, imputing to them less than full human status.

Foucault proposes at the end of the first volume of The History of Sexuality to shift the focus of sexual studies from sex-desire to bodies and pleasures. This article seeks to establish what he means by this shift, how he proposes it be made, and what the consequences are for thinking about sexuality together with `sex'. Foucault's shift involves a historiographical claim about the superability of the recent past, and can be read as an effort to relegate the concerns about (...) sexual difference and kinship to the past, and to establish a contemporary field for sexuality that involves bodies without history, pleasures without sex. The article suggests a way around this questionable historiographical assumption and marks a different departure for a Foucauldian study of sexuality. It also seeks to highlight some of the contemporary tensions between feminist and lesbian and gay studies, especially queer studies, in light of this reading of Foucault. (shrink)

Moral theory -- Abortion -- Genetic engineering, cloning, and stem cell research -- Euthanasia and assisted suicide -- The death penalty -- Drug and alcohol use -- Sexual intimacy and marriage -- Feminism, motherhood, and the workplace -- Freedom of speech -- Racial discrimination and global justice.

Julia Kristeva attempts to expose the limits of Lacan's theory of language by revealing the semiotic dimension of language that it excludes. She argues that the semiotic potential of language is subversive, and describes the semiotic as a poeticmaternal linguistic practice that disrupts the symbolic, understood as culturally intelligible rule-governed speech. In the course of arguing that the semiotic contests the universality of the Symbolic, Kristeva makes several theoretical moves which end up consolidating the power of the Symbolic and paternal (...) authority generally. She defends a maternal instinct as a pre-discursive biological necessity, thereby naturalizing a specific cultural configuration of maternity. In her use of psychoanalytic theory, she ends up claiming the cultural unintelligibility of lesbianism. Her distinction between the semiotic and the Symbolic operates to foreclose a cultural investigation into the genesis of precisely those feminine principles for which she claims a pre-discursive, naturalistic ontology. Although she claims that the maternal aspects of language are repressed in Symbolic speech and provide a critical possibility of displacing the hegemony of the paternal/symbolic, her very descriptions of the maternal appear to accept rather than contest the inevitable hegemony of the Symbolic. In conclusion, this essay offers a genealogical critique of the maternal discourse in Kristeva and suggests that recourse to the maternal does not constitute a subversive strategy as Kristeva appears to assume. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Further Reflections on Conversations of Our TimeJudith Butler (bio)The exchange that Ernesto Laclau and I conducted through e-mail last year at this time begins a conversation that I expect will continue. And I suppose I would like to use this “supplementary” reflection to think about what makes such a conversation possible, and what possibilities might emerge from such a conversation.First of all, I think that I was drawn to (...) the work of Laclau and Mouffe when I began to read Hegemony and Socialist Strategy and realized that I had found a set of Marxist thinkers for whom discourse was not merely a representation of preexisting social and historical realities, but was also constitutive of the field of the social and of history. The second moment came when I realized that central to the notion of articulation, appropriated from Gramsci, was the notion of rearticulation. As a temporally dynamic and relatively unpredictable play of forces, hegemony had been cast by both Laclau and Mouffe as an alternative to forms of static structuralism that tend to construe contemporary social forms as timeless totalities. I read in Laclau and Mouffe the political transcription of Derrida’s “Structure, Sign, and Play”: a structure gains its status as a structure, its structurality, only through its repeated reinstatement. The dependency of that structure on its reinstatement means that the very possibility of structure depends on a reiteration that is in no sense determined fully in advance, that for structure, and social structure as a result, to become possible, there must first be a contingent repetition at its basis. Moreover, for some social formation to appear as structured is for it to have covered over in some way the contingency of its own installation.The theoretical rearticulation of structure as hegemony marked the work of Laclau and Mouffe as consequentially poststructuralist and offered perhaps the most important link between politics and poststructuralism in recent years (along with the work of Gayatri Chakravorty Spivak). The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.It is, of course, impossible in this context to reconstruct the particular way in which Derrida’s work and Foucault’s work converge in the reconceptualization of hegemony that Laclau and Mouffe have offered. One of the points, however, that became most salient for me is the reintroduction of temporality and, indeed, of futurity into the thinking of social formations. Among many critical social theorists, the tendency has been to underscore how the systemic character of capital tends to incorporate any instance of opposition in the service of capital’s own self-augmentation. I would clearly agree that the incorporative and domesticating possibilities of capital are immense. But I would also [End Page 13] argue that any theory that fails to think the possibilities of transformation from within that “systemic” formation is itself complicit with the idea of the “eternal” character of capital that capital so readily produces. Hegemony also marks a limit to the totalizing terms within which social formations are to be thought. For what hegemony attends to are the moments of breakage, of rearticulation, convergence, and resistance that are not immediately coopted by social formations in their past and present forms. That no social formation can endure without becoming reinstated, and that every reinstatement puts the “structure” in question at risk, suggests that the possibility of its own undoing is at once the condition of possibility of structure itself.Before I knew the work of Laclau and Mouffe very well, I came close to this kind of insight in my work on gender. 1 There I argued that gender is not an inner core or static essence, but a reiterated enactment of... (shrink)

Growth mindset is an important aspect of children’s socioemotional development and is subject to change due to environmental influence. Orchestral music education may function as a fertile context in which to promote growth mindset; however, this education is not widely available to children facing economic hardship. This study examined whether participation in a program of orchestral music education was associated with higher levels of overall growth mindset and greater change in levels of musical growth mindset among children placed at risk (...) by poverty. After at least 2 years of orchestral participation, students reported significantly higher levels of overall growth mindset than their peers; participating students also reported statistically significant increases in musical growth mindset regardless of the number of years that they were enrolled in orchestral music education. These findings have implications for future research into specific pedagogical practices that may promote growth mindset in the context of orchestral music education and more generally for future studies of the extra-musical benefits of high-quality music education. (shrink)

Job characteristics play an essential role for the well-being of employees. When job characteristics are unfavorable, the experienced exchange relationship with one’s supervisor may become relevant to weaken negative consequences. We conducted a diary study over ten consecutive working days with 112 academics. Based on conservation of resources theory, we assumed that daily LMX constitutes a resource for employees that moderates the link between job characteristics and job satisfaction as well as emotional exhaustion. Additionally, we proposed lagged-effects of morning job (...) characteristics and LMX on next-day morning job satisfaction and emotional exhaustion. Findings from hierarchical linear modeling demonstrated that on the day-level higher perceived levels of job control in the morning were associated with higher perceived job satisfaction and lower perceived emotional exhaustion in the afternoon. The experience of increased time pressure in the morning was negatively related to perceived day-level afternoon job satisfaction and positively to perceived day-level afternoon emotional exhaustion. Within one day, perceived LMX moderated the relationship between perceived job control and perceived job satisfaction in the afternoon. We only found lagged effects of the interaction between afternoon job control and afternoon LMX on next-day morning job satisfaction. We discuss daily LMX as a resource for employees both within one day and from day-to day, along with future research directions on the buffering role of LMX. (shrink)