By Katerina Kolozova
“Following François Laruelle’s nonstandard philosophy and the paintings of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of different types routinely rendered “unthinkable” by way of postmodern feminist philosophies, akin to “the real,” “the one,” “the limit,” and “finality,” hence seriously repositioning poststructuralist feminist philosophy and gender/queer studies.
Poststructuralist (feminist) concept sees the topic as a simply linguistic class, as regularly already a number of, as continuously already nonfixed and fluctuating, as unlimited discursivity, and as constitutively indifferent from the example of the genuine. This reconceptualization is predicated at the exclusion of and dichotomous competition to notions of the true, the single (unity and continuity), and the solid. The non-philosophical interpreting of postructuralist philosophy engenders new different types of universalisms for international debate and motion, expressed in a language the area can comprehend. It additionally liberates concept from ideological paralysis, recasting the genuine as an instantly skilled human situation made up our minds by way of gender, race, and social and fiscal circumstance.”
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Additional info for Cut of the Real: Subjectivity in Poststructuralist Philosophy
Some might find Braidotti’s position contradictory. However, it is not. Her line of argumentation and inference is impeccably logical and highly convincing. She is arguing for the existence of some unifying processes in a certain instance of the subject, whereby the subject itself is ultimately nonunitary. Moreover, her claim might not even be paradoxical, since it seems to be perfectly compliant with the norms of formal logic. Namely, Braidotti’s argument, sublimated in the way I proposed, consists in the claim that the coexistence of unity and nonunity is made possible by the simple fact that the existence of each of the two rests on a different ontological level and represents a different, distinct epistemological moment.
I will argue that there is such a hegemonic term. ” The dismantled one presides over the subsidiary concepts of the dismissed totality, stability, autonomy, exclusiveness, and so on. In effect, they are the automatic deduction of the one; they are also its automatic reduction. Oneness is a priori reduced to “these sinister effects” of its eventual “reign” and, in addition to this gesture of aprioristic deduction, it is also reduced to its results. Hence, the autogeneration of the acclaimed postmodern synecdoche of the nonunitary subject.
The “genre” of philosophy, however, discourages the adherents of competing doctrines from tackling the questions that could undermine whatever doctrinal construction they may profess. Thus, the effect of undermining seems to be always and as a rule understood as destructive. In science such a gesture would be seen as one that brings forth and problematizes a fundamental aspect inherent in a conceptual construction without dismissing it altogether. In the philosophical practices of truth production, one can detect a repetitive and autogenerated instance of thought’s self-censorship in the name of preserving fidelity to a certain discursive legacy.