By Victoria Grace
This arguable ebook is the 1st systematic feminist interpreting of the paintings of Jean Baudrillard, the most pivotal figures in modern cultural thought, and is key studying for college kids of feminist idea, sociology and cultural theory. Drawing at the complete diversity of Baudrillard's writings the writer engages in a debate with: * the paintings of Luce Irigaray, Judith Butler and Rosi Braidotti on identification, strength and wish* the feminist predicament with 'difference' as an emancipatory build* writings on transgenderism and the functionality of gender* feminist issues concerning the objectification of ladies. via this severe engagement Grace unearths the various barriers of a few modern feminist theorising round gender and id, patriarchy and gear, and in so doing bargains a fashion ahead for modern feminist proposal.
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Additional resources for Baudrillard's Challenge; A Feminist Reading
To use Baudrillard’s words, ‘[i]n the “neo-capitalist” 40 The Fictions of Identity, Power, and Desire (techno- and semiocratic) framework, this form [political economy] is systematised at the expense of “objective” reference: signifieds and use-values progressively disappear to the great advantage of the operation of the code and exchange-value’ (SE&D: 115). Extrapolating the increasing functionality of the code to the phallic exchange standard, this would suggest that the form of sexual difference would become less and less underwritten by the presence or absence of the phallic organ and more and more governed by the signs of difference as these are regulated by the functional operation of the code.
Is a critique of the desire of feminists to instantiate female subjectivity, female ‘identity’. Whichever way feminist discourse approaches the political question of the erasure of the feminine in its position as the other of the masculine (and it is approached in a multiplicity of intensely critical ways), the signs of that desire are palpable. Moore, in her concern that Baudrillard’s association of the feminine with the ‘superficial’, the ‘masquerade’, the ‘simulacra’ might obliterate women altogether, asks: ‘where is female identity?
Thus Baudrillard makes use of this (very specific) anthropological (re)interpretation of the social process of symbolic exchange to show how the eradication of the symbolic might be understood precisely to obliterate ‘reality’ by inscribing it within a codified structure that precedes the encounter. Hence we can make sense of his statement that the symbolic puts an end to the real, where the real is that specified by the signified, and where the signified is in fact, as he argues, preceded by the signifier – a codified, constructed meaning.