A Sexual Difference in the Plumage of the Silvereye, Zosterops lateralis

1963 ◽  
Vol 63 (1) ◽  
pp. 32-34 ◽  
Author(s):  
Jiro Kikkawa
Keyword(s):  
Sexual Difference ◽  
Zosterops Lateralis

The Succession of Orthodoxies About Sexual Difference

2004 ◽  
Vol 49 (3) ◽  
pp. 327-329
Author(s):  
Howard S. Schwartz
Keyword(s):  
Sexual Difference

After Alice After Cats in Derrida's L'animal que donc je suis

Derrida Today ◽  
2014 ◽  
Vol 7 (2) ◽  
pp. 180-196 ◽  
Author(s):  
Jessica Polish
Keyword(s):  
Human Development ◽  
Sexual Difference ◽  
Human World ◽  
Philosophical Texts ◽  
The Sacrifice

In this essay, I argue that Derrida cannot pursue the question of being/following unless he thinks through the question of sexual difference posed by figures of little girls in philosophical texts and in literature, specifically as posed by Lewis Carroll's Alice whom Derrida references in L'animal que donc je suis. At stake in thinking being after animals after Alice is the thought of an other than fraternal following, a way of being-with and inheriting from (other than human) others that calls for an account of development that is not dictated by a normative autotelic and sacrificial logic. I argue that Derrida's dissociation of himself and his cat from Alice and her cat(s) in L'animal que donc je suis causes him to risk repeating the closed, teleological gestures philosophers like Kant and Hegel perpetuate in their accounts of human development. The more sweeping conclusion towards which this essay points is the claim that the domestication of girls and their subjection to familial fates in narratives and the reduction of development to teleology more generally, require the sacrifice and forgetting of ‘nature’, including animals, so that the fates of girls and ‘nature’ are intertwined in the context of projects of human world-building and home-making.

Simone de Beauvoir's Philosophy of Individuation

2017 ◽  
Author(s):  
Laura Hengehold
Keyword(s):  
Lived Experience ◽  
20Th Century ◽  
Sexual Difference ◽  
Gilles Deleuze ◽  
The Other ◽  
Simone De Beauvoir ◽  
Second Sex ◽  
Other Hand ◽  
The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

‘Family Romance’ and the Oedipalization of Freudian Psychoanalysis

2020 ◽  
Vol 22 (2) ◽  
pp. 175-187
Author(s):  
Herman Westerink ◽  
Philippe Van Haute
Keyword(s):  
Object Relations ◽  
Sexual Difference ◽  
Oedipus Complex ◽  
Difference Family ◽  
Radical Theory ◽  
Freudian Psychoanalysis ◽  
Secondary Literature ◽  
Family Romance ◽  
Short Essay ◽  
Informative Text

Although Freud's ‘Family Romances’ from 1909 is hardly ever discussed at length in secondary literature, this article highlights this short essay as an important and informative text about Freud's changing perspectives on sexuality in the period in which the text was written. Given the fact that Freud, in his 1905 Three Essays, develops a radical theory of infantile sexuality as polymorphously perverse and as autoerotic pleasure, we argue that ‘Family Romances’, together with the closely related essay on infantile sexual theories (1908), paves the way for new theories of sexuality defined in terms of object relations informed by knowledge of sexual difference. ‘Family Romances’, in other words, preludes the introduction of the Oedipus complex, but also – interestingly – gives room for a Jungian view of sexuality and sexual phantasy. ‘Family Romances’ is thus a good illustration of the complex way in which Freud's theories of sexuality developed through time.

Silvereye (Zosterops lateralis)

2020 ◽  
Author(s):  
Bas van Balen ◽  
David Christie
Keyword(s):  
Zosterops Lateralis

Social Reform in America

2017 ◽  
Author(s):  
Luke E. Harlow
Keyword(s):  
Sexual Difference ◽  
Salvation Army ◽  
Single Woman ◽  
Religious Dissent ◽  
Public And Private ◽  
Separate Spheres ◽  
The Public ◽  
Religious Revivals ◽  
Anglophone World ◽  
High Degree

Any discussion of nineteenth-century religious Dissent must look carefully at gender. Although distinct from one another in important respects, Nonconformist congregations were patterned on the household as the first unit of God-given society, a model which fostered questions about the relationship between male and female. Ideas of gender coalesced with theology and praxis to shape expectations central to the cultural ethos of Nonconformity. Existing historiographical interpretations of gender and religion that use the separate spheres model have argued that evangelical piety was identified with women who were carefully separated from the world, while men needed to be reclaimed for religion. Despite their virtues, these interpretations suppose that evangelicalism was a hegemonic movement about which it is possible to generalize. Yet the unique history and structures of Nonconformity ensured a high degree of particularity. Gender styles were subtly interpreted and negotiated in Dissenting culture over and against the perceived practices and norms of the mainstream, creating what one Methodist called a ‘whole sub-society’ differentiated from worldly patterns in the culture at large. Dissenting men, for instance, deliberately sought to effect coherence between public and private arenas and took inspiration from the published lives of ‘businessmen “saints”’. Feminine piety in Dissent likewise rested on integration, not separation, with women credited with forming godly communities. The insistence on inherent spiritual equality was important to Dissenters and was imaged most clearly in marriage, which transcended the public/private divide and supplied a model for domestic and foreign mission. Missionary work also allowed for the valorization and mobilization of distinctive feminine and masculine types, such as the single woman missionary who bore ‘spiritual offspring’ and the manly adventurer. Over the century, religious revivals in Dissent might shift these patterns somewhat: female roles were notably renegotiated in the Salvation Army, while Holiness revivals stimulated demands for female preaching and women’s religious writing, making bestsellers of writers such as Hannah Whitall Smith. Thus Dissent was characterized throughout the Anglophone world by an emphasis on spiritual equality combined with a sharpened perception of sexual difference, albeit one which was subject to dynamic reformulation throughout the century.

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