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Katerina Kolozova - Cut of the Real: Subjectivity in Poststructuralist Philosophy

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Katerina Kolozova Cut of the Real: Subjectivity in Poststructuralist Philosophy

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Following Franois Laruelles nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered unthinkable by postmodern feminist philosophies, such as the real, the one, the limit, and finality, thus critically repositioning poststructuralist feminist philosophy and gender/queer studies.

Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

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Cut
of the
Real
Cut of the Real Subjectivity in Poststructuralist Philosophy - image 1
INSURRECTIONS:
Critical Studies in Religion, Politics, and Culture
INSURRECTIONS:
Critical Studies in Religion, Politics, and Culture
Slavoj iek, Clayton Crockett, Creston Davis, Jeffrey W. Robbins, Editors
The intersection of religion, politics, and culture is one of the most discussed areas in theory today. It also has the deepest and most wide-ranging impact on the world. Insurrections: Critical Studies in Religion, Politics, and Culture will bring the tools of philosophy and critical theory to the political implications of the religious turn. The series will address a range of religious traditions and political viewpoints in the United States, Europe, and other parts of the world. Without advocating any specific religious or theological stance, the series aims nonetheless to be faithful to the radical emancipatory potential of religion.
For a list of titles in this series, see .
Cut
of the
Real
SUBJECTIVITY IN POSTSTRUCTURALIST PHILOSOPHY
Katerina Kolozova
FOREWORD BY FRANOIS LARUELLE
COLUMBIA UNIVERSITY PRESS NEW YORK
Picture 2
Columbia University Press
Publishers Since 1893
New York Chichester, West Sussex
cup.columbia.edu
Copyright 2014 Columbia University Press
All rights reserved
E-ISBN 978-0-231-53643-1
Library of Congress Cataloging-in-Publication Data
Kolozova, Katerina.
Cut of the real : subjectivity in poststructuralist philosophy / Katerina Kolozova.
pages cm (Insurrections: critical studies in religion, politics, and culture)
Includes bibliographical references and index.
ISBN 978-0-231-16610-2 (cloth : alk. paper) ISBN 978-0-231-53643-1 (e-book)
1. Poststructuralism. 2. Feminist theory. 3. Realism. 4. Gender. 5. Laruelle, Franois. I. Title.
B841.4.K65 2014
199.4976dc23 2013021560
A Columbia University Press E-book.
CUP would be pleased to hear about your reading experience with this e-book at .
Cover image: plainpicture/C&P
Cover design: Lisa Hamm
References to websites (URLs) were accurate at the time of writing.
Neither the author nor Columbia University Press is responsible for
URLs that may have expired or changed since the manuscript was prepared.
To my father
Picture 3
CONTENTS
TRANSLATED BY ANTHONY PAUL SMITH
THE REINTRODUCTION of gender (an old notion from biology and the natural sciences) into the margins of sexuality has functioned as a redistribution of givens and interests; it has opened up [libr] the field of thought at the same time as it has introduced confusions and polemics into it. Gender has become the new scene [lieu], the new enclosure [enceinte] that is necessary to think, and the problematic that is possible to work through once again. Katerina Kolozova boldly takes her place in gender studies with a look toward what I call non-philosophy. Her work is all the more interesting to me because non-philosophys first and final word concerns the human as generic, which I oppose to the metaphysical and even to the philosophical; we will come to understand why. I would like to suggest, for her line of thought and my own at the same time, the schema of a non-standard conception, not of the sexes, but of genders insofar as they include, extend beyond, and run through the classical distributions of sexuality. The metasexual dimension of gender is affirmed here; one may even want to say non-sexual if the usage of non- were well understood as a partial negation of what is dominant and harassing there, in a word, what is sufficient in theories of sexuality. Let us assume that psychoanalysis (without saying anything about sexology and its related disciplines) is guided by a Principle of Sexual Sufficiency (PSS), one of the modes (the dominant one though there are others) of which is heterosexual sufficiency. Here sufficiency is not a psychological and moral concept; these are an effect, and they are hardly ontological. Rather, this is the critical thesis (the dualysis) that every notion of a philosophical spirit is surreptitiously assumed sufficient for itself and for the real that is being thought. For this the philosophical spirit is redoubled or reflected in itself, forming a double with itself, assertion, and reassertion; in this way the philosophical assures itself of itself against the hazards [hasards] of the real. So we must admit that the philosophy of sex and even psychoanalysis are the blending-together of reflected or amphibological notions that do not manage to determine their object precisely (even its indeterminate character) but which believe that they can. Within these conditions, which are its own, gender risks remaining a universal generality, an Idea, an imaginary center, even and especially when gender is divided by sexual difference or sexual duality folded in on itself, whether straight or bent or oblique. This is todays theoretical slogan, which replaces the sexual-whole [tout-sexuelle] and which can bring together different practices but not give the science of sexuality a concept that is a bit more rigorous and human. Too much idealism, too much materialism and empiricism: to be completely frank, a bad indeterminacy where the concept is itself without rigor and is believed for all that to be even better for getting to the real of sex.
How can the PSS be cut down except by a new practice of gender, which would abandon its conditions for existence, the doublets, and its general structure of division. This would be necessary to be able to speak of a generic science of the sexes, of their genericness as humans (and therefore its extension to nature). Man is not a sexual animal, to parody an old definition, but a generic animal and maybe even gender par excellence insofar as man is an animal. It may be that this inversion will be interesting if it is no longer interpreted under philosophys norms. It is under this condition that the generic no longer forms whatever predicate but rather nature = X, that humans are sexed and can just maintain sexual nonrelations. There are no generic relations but rather another organization of the phenomena of sexuality. In other words, sexed gender will be the final element, autonomy, or completion of sexuality. A non-standard conception, which is a truly generic conception of gender itself, which recognizes the mark of the real, would arrange the givens in this way. Avoiding thinking either in positivist terms about sex (anatomy, physiology, sociology) or within the horizon of the empty Idea of gender is necessary. We need to add to it another, more rigorous method than the philosophical one, but without denying it. The method will be pulled from the quantum model, a protoquantum lightened and reduced to the most fundamental principles of quantum theory. Sexed gender is a special duality by virtue of its quantum nature; it has the structure of a complementarity of gender and sex but it is unilateral or nonreversible. The all-powerful sex does not determine an abstract man (PSS); rather, it is the inverse and yet otherwise than inverse; humans as generic or lived desire determine and even underdetermine sexuality. Genders only exist insofar as the two aspects are inseparable through the force of gender and separable from the perspective of sex, which must in its omnipotence be made low or underdetermined.
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