By Kirsten Campbell
This booklet outlines a compelling new time table for feminist theories of id and social kin. utilizing Lacanian psychoanalysis with feminist epistemology, the writer units out a groundbreaking psychoanalytic social concept. Campbell's paintings bargains solutions to the $64000 modern query of the way feminism can switch the formation of gendered subjectivities and social kinfolk. Drawing at the paintings of 3rd wave feminists, the publication indicates how feminism promises new political versions of understanding and disrupt foundational rules of sexual identity.Kirsten Campbell engages the reader with an unique intepretation of Lacanian psychoanalysis and provides a compelling argument for a clean dedication to the politics of feminism. Jacques Lacan and Feminist Epistemology may be crucial studying for somebody with pursuits in gender stories, cultural stories, psychoanalytic stories or social and political idea.
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Extra info for Jacques Lacan and Feminist Epistemology (Transformations)
In this contemporary repudiation of psychoanalysis, ‘Lacan’ is a metaphor for the dangers of psychoanalysis for feminism, as ‘Freud’ was for the earlier feminist movement of the 1970s. However, the history of the encounter between psychoanalysis and feminism is more rich and complex than either of these defensive positions allows. Juliet Mitchell and Jacqueline Rose (1982) show in their careful examinations of the history of feminism and psychoanalysis that neither movement is unified or homogenous.
Knowledge’ is thus understood as a representation of the known object. That representation is not a transparent reﬂection of the object but is always overdetermined and bound up in the structures of the chain of signiﬁers. In this way, Lacan rejects the classical model of truth as adaequatio rei et intellectus, that is, as a relationship of parity between the idea and object. In the Lacanian model of knowledge, there is no possibility of a neutral representation Lacanian epistemologies 35 of reality, precisely because to describe an object involves representing it in language.
This task structures the epistemological accounts in Knowing the Difference. Like other recent reconstructive research, the theories of Knowing the Difference address the question of the constitution of feminist knowledge and make distinct claims as to its epistemic practices. These theories argue that reason, embodiment and community produce feminist knowledges. In this way, they use the key ‘categories’ of contemporary reconstructive research and do so in ways typical of accounts that draw on these categories.