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• W2100024963 abstract "This study analyses the Hegelian roots of the subject-theory and the political theory of Judith Butler. Butler can be seen as the author of the concept of gender performativity. Butler claims that identities are linquistic. Subject’s identities are “terms”. Linguistic identities are performative and normative: they produce, according to cultural rules, the identities which they just claim to describe. Butler’s theory of the performativity of identities is based on her theory of identities as ek-static constructions. This means that there is a relation between the self and the Other at the heart of identities. It is claimed in this study that Butler’s theory of the relation between the self and the Other, or, between the subject and the constitutive outside, is based on G.W.F.Hegel’s theory of the dialectics of recognition in The Phenomenology of Spirit. Especially the sections dealing with the relation between “Lord” and “Bondsman” set the theoretical base for Butler’s theory of the ek-statism of identities as well as for Butler’s political theory. Further, it is claimed that Hegel’s own solution for the enslaving and instrumentalizing relation between the self and the Other, reciprocal recognition, remains an important alternative to the postmodernist conception supported by political theorists like Butler. Chapter 2, on Hegel, goes through the dialectics of recognition between the self and the Other in The Phenomenology of Spirit up until the ideal of reciprocal recognition and absolute knowledge. Chapter 3 introduces two French interpretations of Hegel, by Alexandre Kojeve and Louis Althusser. Both of these interpretations, especially the Kojevian one, have deeply influenced the contemporary understanding of Hegel as well as the contemporary thought – presented e.g. in the postmodern political thought on the relations between the self and the Other. The Kojevian Marxist utopia with its notion of “the End of History” as well as the Althusserian theory of the interpellative formation of subjects have also influenced how Hegel’s theory of the self and the Other have travelled into Butler’s thought. In chapter 5 these influences are analysed in detail. According to the analysis, Butler, like numerous other poststructuralist theorists, accepts Kojeve’s interpretation as basically correct, but rejects his vision of “the End of History” as static and totalitarian. Kojeve’s utopian philosophy of history is replaced by the paradoxical idea of an endless striving towards emancipation which, however, could not and should not be reached. In Chapter 6 Butler’s theory is linked to another postmodern political theory, that of Chantal Mouffe. It is argued that Mouffe’s theory is based on a similar view of the relation of the self and the Other as Butler’s theory. The former, however, deals explicitly with politics. Therefore, it makes the central paradox of striving for the impossible more visible; such a theory is unable to guide political action. Hegel actually anticipated this kind of theorizing in his critique of “Unhappy Consciousness” in The Phenomenology of Spirit." @default.
• W2100024963 created "2016-06-24" @default.
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• W2100024963 date "2009-03-28" @default.
• W2100024963 modified "2023-09-28" @default.
• W2100024963 title "Striving for the Impossible : The Hegelian background of Judith Butler" @default.
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