By Robyn Ferrell
How will the facility to govern human replica swap our social global and the connection among the sexes? Taking an explicitly interdisciplinary method of gender and reproductive expertise, Robyn Ferrell examines this query within the mild of feminist theories of sexual equality and sexual distinction, arguing that expertise itself could be visible as a type of replica. Invoking an idea of copy that is aware it as established, Ferrell asserts that during any copy, whatever is produced of a sort that used to be there sooner than and but that also is new. know-how is consequently generically reproductive, because it produces new subject of an identical style. as well as key figures in French feminism, Ferrell attracts from psychoanalysis and modern continental thinkers starting from Heidegger to Haraway.
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Extra info for Copula: Sexual Technologies, Reproductive Powers
That is to say, it may call for a different relation than that of subject to object for the comprehension of some ethoi. Like the earlier discussion of a maternal ontology that may in- Brave New World 31 habit a world differently, revealing a masculine morality that differs from a feminine morality highlights the specificity of ethics, and raises the possibility of a moral development based on yet other principles. It will be argued in later chapters that these differences may be occluded in a technological era in which purposes are governed by instrumental rationality.
Marilyn Strathern 1992). To describe these traditional arrangements—from Australian aboriginal moieties to the Married Women’s Property Act—as technologies acknowledges that technology is not merely a name for machine-based action but any arrangement of resources that allows for the production of a desired end. The patriarchal marriage, for example, has been a ubiquitous means for preserving inheritance not only of literal wealth but of relations between classes of men. This “reproduction” Reproducing Technology 39 reproduces the social structure at the same time as it reproduces the family line.
Further, feminist theory must challenge the way that action has been theorized—presented as an objective description, but in fact following a masculine orientation. Using these established criteria, Gilligan illustrates how a woman’s moral sense might commonly develop toward its own “ideal” without conforming to the progression assumed for moral independence in adults, but in reality modeled for men. This alternative morality can also be mobilized by both genders in relation to certain moral objects: the environment, for example, tends to attract an ethics of care, since justice is not usually accorded across the species.