Judith Butler - 주디스 버틀러 philosophy of gender

Judith Butler - Wikipedia

Judith Butler

• Article
• Talk

• Read
• Edit
• View history

Tools

From Wikipedia, the free encyclopedia

Judith Butler
Butler in 2012
Born	Judith Pamela Butler February 24, 1956 (age 69) Cleveland, Ohio, U.S.
Partner	Wendy Brown
Children	1
Academic background
Education	Bennington College Yale University (BA, MA, PhD) Heidelberg University
Thesis	Recovery and Invention: The Projects of Desire in Hegel, Kojève, Hyppolite and Sartre (1984)
Doctoral advisor	Maurice Natanson
Other advisors	George Schrader
Academic work
Era	20th-/21st-century philosophy
Region	Western philosophy
School or tradition	Continental philosophy third-wave feminism critical theory queer theory performative turn
Institutions	University of California, Berkeley The European Graduate School
Main interests	Feminist theory political philosophy ethics psychoanalysis phenomenology discourse embodiment sexuality gender studies Jewish philosophy
Notable ideas	Gender performativity

Part of a series on
Feminist philosophy
Major works
Major thinkers
Ideas
Journals
Category
v t e

Judith Pamela Butler^[1] (born February 24, 1956) is an American feminist philosopher and gender studies scholar whose work has influenced political philosophy, ethics, and the fields of third-wave feminism,^[2] queer theory,^[3] and literary theory.^[4]

In 1993, Butler joined the faculty in the Department of Rhetoric at the University of California, Berkeley, where they^[a] became the Maxine Elliot Professor in the Department of Comparative Literature and the Program in Critical Theory in 1998. They also hold the Hannah Arendt Chair at the European Graduate School (EGS).^[7]

Butler is best known for their books Gender Trouble: Feminism and the Subversion of Identity (1990) and Bodies That Matter: On the Discursive Limits of Sex (1993), in which they challenge conventional, heteronormative notions of gender and develop their theory of gender performativity. This theory has had a major influence on feminist and queer scholarship.^[8] Their work is often studied and debated in film studies courses emphasizing gender studies and performativity.

Butler has spoken on many contemporary political questions, including Israeli politics and in support of LGBTQ rights.^[9][10][11]

Early life and education

Judith Butler was born on February 24, 1956, in Cleveland, Ohio,^[1] to a family of Hungarian-Jewish and Russian-Jewish descent.^[12] Most of their maternal grandmother's family was murdered in the Shoah.^[13] Butler's parents were practicing Reform Jews. Their mother was raised Orthodox, eventually becoming Conservative and then Reform, while their father was raised Reform. As a child and teenager, Butler attended both Hebrew school and special classes on Jewish ethics, where they received their "first training in philosophy". Butler stated in a 2010 interview with Haaretz that they began the ethics classes at the age of 14, and that they were created as a form of punishment by Butler's Hebrew school's rabbi because they were "too talkative in class",^[13] and also often even accused of clowning.^[14] Butler said they were "thrilled" by the idea of these tutorials. When asked what they wanted to study in these special sessions, Butler responded with three questions preoccupying them at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"^[14][15]

Butler attended Bennington College before transferring to Yale University, where they studied philosophy and received a Bachelor of Arts in 1978 and a PhD in 1984 with the dissertation Recovery and Invention: The Projects of Desire in Hegel, Kojève, Hyppolite and Sartre.^[16] Their studies fell primarily under the traditions of German idealism and phenomenology,^[17] and they spent one academic year at Heidelberg University as a Fulbright Scholar in 1979.^[18] After receiving their PhD, Butler revised their doctoral dissertation to produce their first book, entitled Subjects of Desire: Hegelian Reflections in Twentieth Century France (1987).^[19] Butler went on to teach at Wesleyan University, George Washington University, and Johns Hopkins University before joining the faculty of the University of California, Berkeley, in 1993.^[20] In 2002, they held the Spinoza Chair of Philosophy at the University of Amsterdam.^[21] In addition, they joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.^{[22][23][24][25]}

Butler serves on the editorial or advisory board of several academic journals, including Janus Unbound: Journal of Critical Studies,^[26] JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society.^[27][28]

Overview of major works

This article possibly contains original research. Relevant discussion may be found on the talk page. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (June 2021) (Learn how and when to remove this message)

Performative Acts and Gender Constitution (1988)

In the essay "Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory", Judith Butler proposes that gender is performative – that is, gender is not so much a static identity or role, but rather comprises a set of acts which can evolve over time.^[29] Butler states that because gender identity is established through behavior, there is a possibility to construct different genders via different behaviors.^[30]

...if gender is instituted through acts which are internally discontinuous, then the appearance of substance is precisely that, a constructed identity, a performative accomplishment which the mundane social audience, including the actors themselves, come to believe and to perform in the mode of belief. If the ground of gender identity is the stylized repetition of acts through time, and not a seemingly seamless identity, then the possibilities of gender transformation are to be found in the arbitrary relation between such acts, in the possibility of a different sort of repeating, in the breaking or subversive repetition of that style.^[31]

Butler concludes their essay with a personal reflection on the strengths and limitations of widespread feminist theories which function on a solely binary perception of gender. Butler critiques what they call the "reification" of sexual difference within a heterosexual framework, and articulates their concern with how this framework affects the accurate presentation (or lack thereof) of "femaleness" across a diverse array of experiences, including those of women.^[32]

As a corporeal field of cultural play, gender is a basically innovative affair, although it is quite clear that there are strict punishments for contesting the script by performing out of turn or through unwarranted improvisations. Gender is not passively scripted on the body, and neither is it determined by nature, language, the symbolic, or the overwhelming history of patriarchy. Gender is what is put on, invariably, under constraint, daily and incessantly, with anxiety and pleasure, but if this continuous act is mistaken for a natural or linguistic given, power is relinquished to expand the cultural field bodily through subversive performances of various kinds.^[33]

Throughout this text, Butler derives influence from French philosophers such as Simone de Beauvoir and Maurice Merleau-Ponty, particularly de Beauvoir's The Second Sex and Merleau-Ponty's "The Body in its Sexual Being". Butler also cites works by Gayle Rubin, Mary Anne Warren, and their own piece "Sex and Gender in Simone de Beauvoir's Second Sex" (1986), among others.

Gender Trouble (1990)

Main article: Gender Trouble

Gender Trouble: Feminism and the Subversion of Identity was first published in 1990, selling over 100,000 copies internationally, in multiple languages.^[34] Similar to "Performative Acts and Gender Constitution", Gender Trouble discusses the works of Sigmund Freud, Simone de Beauvoir, Julia Kristeva, Jacques Lacan, Luce Irigaray, Monique Wittig, Jacques Derrida, and Michel Foucault.^[35]

Butler offers a critique of the terms gender and sex as they have been used by feminists.^[36] Butler argues that feminism made a mistake in trying to make "women" a discrete, ahistorical group with common characteristics. Butler writes that this approach reinforces the binary view of gender relations. Butler believes that feminists should not try to define "women" and they also believe that feminists should "focus on providing an account of how power functions and shapes our understandings of womanhood not only in the society at large but also within the feminist movement".^[37] Finally, Butler aims to break the supposed links between sex and gender so that gender and desire can be "flexible, free floating and not caused by other stable factors" (David Gauntlett).^[38] The idea of identity as free and flexible and gender as performative, not an essence, has become one of the foundations of queer theory.^[39][40]

Imitation and Gender Insubordination (1991)

Inside/Out: Lesbian Theories, Gay Theories is a collection of writings of gay and lesbian social theorists. Butler's contribution argues that no transparent revelation is afforded by using the terms "gay" or "lesbian" yet there is a political imperative to do so.^[41]

Butler employs the concepts of play/performance, drag, and imitation to describe the formation of gender and sexuality as continually created subjectivities always at risk of dissolution from non-performance.^[42]

Bodies That Matter (1993)

Bodies That Matter: On the Discursive Limits of Sex seeks to clear up readings and supposed misinterpretations of performativity that view the enactment of sex/gender as a daily choice.^[43] As such, Butler aims to answer questions of this vein that may have been raised from their previous work Gender Trouble. Butler emphasizes the role of repetition in performativity, making use of Derrida's theory of iterability, which is a form of citationality:

Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance.^[44]

Butler also explores how gender can be understood not only as a performance, but also as a "constitutive constraint", or constructed character. They ask how this conceptualization of an individual's gender contributes to notions of bodily intelligibility, or comprehension, by other individuals. Butler continues to discuss bodily intelligibility by means of sex as a "materialized" entity, upon which cultural, collective ideals of gender can be built. From this angle, Butler interrogates value conscription upon various bodies as determined theories and practices of heterosexual predominance.^[45]

If gender consists of the social meanings that sex assumes, then sex does not accrue social meanings as additive properties but, rather, is replaced by the social meanings it takes on; sex is relinquished in the course of that assumption, and gender emerges, not as a term in a continued relationship of opposition to sex, but as the term which absorbs and displaces "sex," the mark of its full substantiation into gender or what, from a materialist point of view, might constitute a full de-substantiation.^[46]

While continuing to draw upon sources such as those of Plato, Irigaray, Lacan, and Freud (as they did for Gender Trouble), Butler also draws upon pieces of documentary film and literature for Bodies That Matter. Such pieces include the film Paris is Burning, short stories by Willa Cather, and the novel Passing by Nella Larsen.

Excitable Speech (1997)

Further information: Performativity § Judith Butler

In Excitable Speech: A Politics of the Performative, Butler surveys the problems of hate speech and censorship. They argue that censorship is difficult to evaluate, and that in some cases it may be useful or even necessary, while in others it may be worse than tolerance.^[47]

Butler argues that hate speech exists retrospectively, only after being declared such by state authorities. In this way, the state reserves for itself the power to define hate speech and, conversely, the limits of acceptable discourse. In this connection, Butler criticizes feminist legal scholar Catharine MacKinnon's argument against pornography for its unquestioning acceptance of the state's power to censor.^[48]

Deploying Foucault's argument from the first volume of The History of Sexuality, Butler states that any attempt at censorship, legal or otherwise, necessarily propagates the very language it seeks to forbid.^[49] As Foucault argues, for example, the strict sexual mores of 19th-century Western Europe did nothing but amplify the discourse of sexuality they sought to control.^[50] Extending this argument using Derrida and Lacan, Butler says that censorship is primitive to language, and that the linguistic "I" is a mere effect of a primitive censorship. In this way, Butler questions the possibility of any genuinely oppositional discourse; "If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech".^[51]

Precarious Life (2004)

Precarious Life: The Powers of Mourning and Violence opens a new line in Judith Butler's work that has had a great impact on their subsequent thought, especially on books like Frames of War: When Is Life Grievable? (2009) or Notes Toward a Performative Theory of Assembly (2015), as well as on other contemporary thinkers.^[52][53][54] In this book, Butler deals with issues of precarity, vulnerability, grief and contemporary political violence in the face of the War on terror and the realities of prisoners at Guantanamo Bay and similar detention centers. Drawing on Foucault, they characterize the form of power at work in these places of "indefinite detention" as a convergence of sovereignty and governmentality. The "state of exception" deployed here is in fact more complex than the one pointed out by Agamben in his Homo Sacer, since the government is in a more ambiguous relation to law —it may comply with it or suspend it, depending on its interests, and this is itself a tool of the state to produce its own sovereignty.^[55] Butler also points towards problems in international law treatises like the Geneva Conventions. In practice, these only protect people who belong to (or act in the name of) a recognized state, and therefore are helpless in situations of abuse toward stateless people, people who do not enjoy a recognized citizenship or people who are labelled "terrorists", and therefore understood as acting on their own behalf as irrational "killing machines" that need to be held captive due to their "dangerousness".^[56]

Butler also writes here on vulnerability and precariousness as intrinsic to the human condition. This is due to our inevitable interdependency from other precarious subjects, who are never really "complete" or autonomous but instead always "dispossessed" on the Other. This is manifested in shared experiences like grief and loss, that can form the basis for a recognition of our shared human (vulnerable) condition.^[57] However, not every loss can be mourned in the same way, and in fact not every life can be conceived of as such (as situated in a condition common to ours).^[58] Through a critical engagement with Levinas, they will explore how certain representations prevent lives from being considered worthy of being lived or taken into account, precluding the mourning of certain Others, and with that the recognition of them and their losses as equally human.^[59] This preoccupation with the dignifying or dehumanizing role of practices of framing and representations will constitute one of the central elements of Frames of War (2009).

Undoing Gender (2004)

Main article: Undoing Gender

Undoing Gender collects Butler's reflections on gender, sex, sexuality, psychoanalysis and the medical treatment of intersex people for a more general readership than many of their other books. Butler revisits and refines their notion of performativity and focuses on the question of undoing "restrictively normative conceptions of sexual and gendered life".^{[citation needed]}

Butler discusses how gender is performed without one being conscious of it, but says that it does not mean this performativity is "automatic or mechanical". They argue that we have desires that do not originate from our personhood, but rather, from social norms. The writer also debates our notions of "human" and "less-than-human" and how these culturally imposed ideas can keep one from having a "viable life" as the biggest concerns are usually about whether a person will be accepted if their desires differ from normality. Butler states that one may feel the need of being recognized in order to live, but that at the same time, the conditions to be recognized make life "unlivable". The writer proposes an interrogation of such conditions so that people who resist them may have more possibilities of living.^[60]

In Butler's discussion of intersex issues and people, Butler addresses the case of David Reimer, a person whose sex was medically reassigned from male to female after a botched circumcision at eight months of age. Reimer was "made" female by doctors, but later in life identified as "really" male, married and became a stepfather to his wife's three children, and went on to tell his story in As Nature Made Him: The Boy Who Was Raised as a Girl, which he wrote with John Colapinto. Reimer died by suicide in 2004.^[61]

Giving an Account of Oneself (2005)

In Giving an Account of Oneself, Butler develops an ethics based on the opacity of the subject to itself; in other words, the limits of self-knowledge. Primarily borrowing from Theodor Adorno, Michel Foucault, Friedrich Nietzsche, Jean Laplanche, Adriana Cavarero and Emmanuel Levinas, Butler develops a theory of the formation of the subject. Butler theorizes the subject in relation to the social – a community of others and their norms – which is beyond the control of the subject it forms, as precisely the very condition of that subject's formation, the resources by which the subject becomes recognizably human, a grammatical "I", in the first place.

Butler accepts the claim that if the subject is opaque to itself the limitations of its free ethical responsibility and obligations are due to the limits of narrative, presuppositions of language and projection.

You may think that I am in fact telling a story about the prehistory of the subject, one that I have been arguing cannot be told. There are two responses to this objection. (1) That there is no final or adequate narrative reconstruction of the prehistory of the speaking "I" does not mean we cannot narrate it; it only means that at the moment when we narrate we become speculative philosophers or fiction writers. (2) This prehistory has never stopped happening and, as such, is not a prehistory in any chronological sense. It is not done with, over, relegated to a past, which then becomes part of a causal or narrative reconstruction of the self. On the contrary, that prehistory interrupts the story I have to give of myself, makes every account of myself partial and failed, and constitutes, in a way, my failure to be fully accountable for my actions, my final "irresponsibility," one for which I may be forgiven only because I could not do otherwise. This not being able to do otherwise is our common predicament (page 78).

Instead Butler argues for an ethics based precisely on the limits of self-knowledge as the limits of responsibility itself. Any concept of responsibility which demands the full transparency of the self to itself, an entirely accountable self, necessarily does violence to the opacity which marks the constitution of the self it addresses. The scene of address by which responsibility is enabled is always already a relation between subjects who are variably opaque to themselves and to each other. The ethics that Butler envisions is therefore one in which the responsible self knows the limits of its knowing, recognizes the limits of its capacity to give an account of itself to others, and respects those limits as symptomatically human. To take seriously one's opacity to oneself in ethical deliberation means then to critically interrogate the social world in which one comes to be human in the first place and which remains precisely that which one cannot know about oneself. In this way, Butler locates social and political critique at the core of ethical practice.^[62][63]

Notes Toward a Performative Theory of Assembly (2015)

Not to be confused with Performative activism.

In Notes Toward a Performative Theory of Assembly, Butler discusses the power of public gatherings, considering what they signify and how they work.^[64] They use this framework to analyze the power and possibilities of protests, such as the Black Lives Matter protests regarding the deaths of Michael Brown and Eric Garner in 2014.

The Force of Nonviolence (2020)

In The Force of Nonviolence: An Ethico-Political Bind, Butler connects the ideologies of nonviolence and the political struggle for social equality. They review the traditional understanding of "nonviolence", stating that it "is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power".^[65] Instead of this understanding, Butler argues that "nonviolence is an ethical position found in the midst of the political field".^[65]

Who's Afraid of Gender? (2024)

Main article: Who's Afraid of Gender?

In Who's Afraid of Gender?, Butler explores the roots of current anti-trans rhetoric, which they define as a "phantasm" that aligns itself with emerging authoritarian movements.^[2] Butler was inspired to write this book after being attacked in 2017 in Brazil while speaking, at least one of whom shouted at Butler, saying "Take your ideology to hell!"^[3] Butler is interested in the literal demonization of gender by analyzing the historical context of the anti-gender movement.^[7] The book has been described as "the most accessible of their books so far, an intervention meant for a wide audience".^[66]

Reception

Butler's work has been influential in feminist and queer theory, cultural studies, and continental philosophy.^[67] Their contribution to a range of other disciplines, such as psychoanalysis,^[b] literary, film, and performance studies as well as visual arts, has also been significant.^[4] Their theory of gender performativity as well as their conception of "critically queer" have heavily influenced understandings of gender and queer identity in the academic world, and have shaped and mobilized various kinds of political activism, particularly queer activism, internationally.^{[67][68][69][70]} Butler's work has also entered into contemporary debates on the teaching of gender, gay parenting, and the depathologization of transgender people.^[71][72]

Some academics and political activists see in Butler a departure from the sex/gender dichotomy and a non-essentialist conception of gender—along with an insistence that power helps form the subject—an idea whose introduction purportedly brought new insights to feminist and queer praxis, thought, and studies.^[73] Darin Barney of McGill University wrote that:

Butler's work on gender, sex, sexuality, queerness, feminism, bodies, political speech and ethics has changed the way scholars all over the world think, talk and write about identity, subjectivity, power and politics. It has also changed the lives of countless people whose bodies, genders, sexualities and desires have made them subject to violence, exclusion and oppression.^[74]

Postmodern feminism's major departure from other branches of feminism is perhaps the argument that sex is itself constructed through language, a view notably propounded in Butler's 1990 book, Gender Trouble.^[75][76] Consequently, Butler's work is passible of criticism by modernist and anti-relativist critics of postmodernism who deplore the idea that categories spoken about in the natural sciences (e.g., sex) are socially constructed.

In 1998, Denis Dutton's journal Philosophy and Literature awarded Butler first prize in its fourth annual "Bad Writing Competition", which set out to "celebrate bad writing from the most stylistically lamentable passages found in scholarly books and articles", which Butler responded to.^[77][c]

Some critics have accused Butler of elitism due to their difficult prose style, while others state that Butler reduces gender to "discourse" or promotes^{[78][79][80][81][82][83]} a form of gender voluntarism – Doctrine prioritizing will over intellect. Susan Bordo, for example, has argued that Butler reduces gender to language and has contended that the body is a major part of gender, in opposition to Butler's conception of gender as performative.^[84] A particularly vocal critic has been feminist Martha Nussbaum, who has argued that Butler misreads J. L. Austin's idea of performative utterance, makes erroneous legal claims, forecloses an essential site of resistance by repudiating pre-cultural agency, and provides no "normative theory of social justice and human dignity".^[85] Finally, Nancy Fraser's critique of Butler was part of a famous exchange between the two theorists. Fraser has suggested that Butler's focus on performativity distances them from "everyday ways of talking and thinking about ourselves. ... Why should we use such a self-distancing idiom?"^[86] Butler responded to criticisms in the preface to the 1999-edition Gender Trouble by asking suggestively whether there is "a value to be derived from...experiences of linguistic difficulty".^[87]

More recently, several critics — such as semiotician Viviane Namaste^[88] — have criticised Judith Butler's Undoing Gender for under-emphasizing the intersectional aspects of gender-based violence. For example, Timothy Laurie notes that Butler's use of phrases like "gender politics" and "gender violence" in relation to assaults on transgender individuals in the United States can "[scour] a landscape filled with class and labour relations, racialized urban stratification, and complex interactions between sexual identity, sexual practices and sex work", and produce instead "a clean surface on which struggles over 'the human' are imagined to play out".^[89]

German feminist Alice Schwarzer wrote in her magazine Emma of Butler's "radical intellectual games" that would not change how society classifies and treats a woman; thus, by eliminating female and male identity Butler would have abolished the discourse about sexism in the queer community. Schwarzer also accuses Butler of remaining silent about the oppression of women and homosexuals in the Islamic world, while readily exercising their right to same-sex-marriage in the United States; instead, Butler would sweepingly defend Islam, including Islamism, from critics.^[90]

EGS philosophy professor Geoffrey Bennington, translator for many of Derrida's books, criticised Butler's introduction to the 1997 translation of Derrida's 1967 Of Grammatology.^[d]

Non-academic

São Paulo, Brazil. An Inside Higher Ed article notes that before a democracy conference in Brazil "Butler was burned in effigy as police kept groups of protesters – for and against Butler – apart. A pink bra was attached to the figure that was burned". Some protesters "held crosses and Brazilian flags in the air".^[92]

Before a 2017 democracy conference in Brazil,^[92] Butler was burnt in effigy.^{[93][94][95][96]}

Bruno Perreau has written that Butler was literally depicted as an "antichrist", both because of their gender and their Jewish identity, the fear of minority politics and critical studies being expressed through fantasies of a corrupted body.^[97]

Political activism

Much of Butler's early political activism centered around queer and feminist issues, and they served, for a period of time, as the chair of the board of the International Gay and Lesbian Human Rights Commission.^[98] Over the years, Butler has been particularly active in the gay and lesbian rights, feminist, and anti-war movements.^[9] They have also written and spoken out on issues ranging from affirmative action and gay marriage to the wars in Iraq and Afghanistan and the prisoners detained at Guantanamo Bay. More recently, Butler has been active in the Occupy movement and has publicly expressed support for a version of the 2005 Boycott, Divestment and Sanctions (BDS) campaign against Israel.^{[citation needed]}

They emphasize that Israel as a state does not, and should not, be taken to represent all Jews or Jewish opinions.^[99] Butler is an outspoken critic of many aspects of contemporary Israel's actions^[100][101] and has criticized some forms of Zionism.^[102] Butler has been variously identified as post-Zionist^[103][101] and anti-Zionist but is reluctant to embrace such labels, saying in 2013, "I prefer to [provide] a story rather than a category. I come from a strong zionist community in the [United States], and became critical of zionism starting in my early twenties.... I am now working for what can only be called a post-zionist vision at this point in history. Perhaps at another point in history, I would be called a zionist, or even call myself that."^[100]

Butler argues that, though antisemitism has been rising, there is a danger that Jews are seen as "presumptive victims", leading to widespread misuse of accusations of antisemitism, which may in fact trivialize the accusation's gravity and weight.^[104][105]

On September 7, 2006, Butler participated in a faculty-organized teach-in against the 2006 Lebanon War at the University of California, Berkeley.^[106] Another widely publicized moment occurred in June 2010, when Butler refused the Civil Courage Award (Zivilcouragepreis) of the Christopher Street Day (CSD) Parade in Berlin, Germany, at the award ceremony. They cited racist comments on the part of organizers and a general failure of CSD organizations to distance themselves from racism in general and from anti-Muslim excuses for war more specifically. Criticizing the event's commercialism, Butler went on to name several groups that they commended as stronger opponents of "homophobia, transphobia, sexism, racism, and militarism".^[107]

In October 2011, Butler attended Occupy Wall Street and, in reference to calls for clarification of the protesters' demands, they said:

People have asked, so what are the demands? What are the demands all of these people are making? Either they say there are no demands and that leaves your critics confused, or they say that the demands for social equality and economic justice are impossible demands. And the impossible demands, they say, are just not practical. If hope is an impossible demand, then we demand the impossible – that the right to shelter, food and employment are impossible demands, then we demand the impossible. If it is impossible to demand that those who profit from the recession redistribute their wealth and cease their greed, then yes, we demand the impossible.^[108]

Achille Mbembe, Wendy Brown, Judith Butler, and David Theo-Goldberg in 2016

Butler is an executive member of Faculty for Israeli-Palestinian Peace – Educational Network for Human Rights in Israel/Palestine.^[109] They are also a member of the advisory board of Jewish Voice for Peace.^[109] In mainstream U.S. politics, they expressed support for Hillary Clinton in the 2016 election.^[110]

Adorno Prize affair

Butler receives the Theodor W. Adorno Award in 2012

When Butler received the 2012 Theodor W. Adorno Award, the prize committee came under attack from Israel's Ambassador to Germany, Yacov Hadas-Handelsman; the director of the Simon Wiesenthal Center's office in Jerusalem, Efraim Zuroff;^[111] and the German Central Council of Jews. They were upset at Butler's selection because of their remarks about Israel, and specifically, "calls for a boycott against Israel".^[112] Butler responded saying that "[Butler] did not take attacks from German Jewish leaders personally".^[113] Rather, they wrote, the attacks are "directed against everyone who is critical against Israel and its current policies".^[113]

In a letter to the Mondoweiss website, Butler wrote that their strong ethical views were grounded in Jewish philosophical thought and that it is "blatantly untrue, absurd, and painful for anyone to argue that those who formulate a criticism of the State of Israel is anti-Semitic or, if Jewish, self-hating".^[109]

Comments on Hamas, Hezbollah and the Gaza war

Butler has been criticized for statements they have made about Hamas and Hezbollah. Butler was accused of describing the militant Islamist groups as "social movements that are progressive, that are on the Left, that are part of a global Left" in 2012.^[114] They were accused of defending "Hezbollah and Hamas as progressive organizations" and supporting their tactics.^[115][116]

Butler responded to these criticisms by stating that their remarks on Hamas and Hezbollah were taken completely out of context and, in so doing, their established views on non-violence were contradicted and misrepresented. Butler describes the origin of their remarks on Hamas and Hezbollah in the following way:

I was asked by a member of an academic audience a few years ago whether I thought Hamas and Hezbollah belonged to "the global left" and I replied with two points. My first point was merely descriptive: those political organizations define themselves as anti-imperialist, and anti-imperialism is one characteristic of the global left, so on that basis one could describe them as part of the global left. My second point was then critical: as with any group on the left, one has to decide whether one is for that group or against that group, and one needs to critically evaluate their stand.^[109]

After the start of the Gaza war in 2023, Butler published an essay entitled "The Compass of Mourning" in which they "condemn without qualification" the "terrifying and revolting massacre" while at the same time arguing that the attacks by Hamas should be seen in the context of the "horrors of the last seventy years".^[117] The article was criticized several times in German newspapers. Christian Geyer-Hindemith wrote in the Frankfurter Allgemeine Zeitung that Butler "makes individual atrocities disappear" through contextualization. Thomas E. Schmidt spoke in the Die Zeit about the "reversal of guilt". At the same time, Anna Mayr wrote in the Die Zeit that "countless the same thing goes on for paragraphs: Nothing can justify the violence, and you still have to see the violence of the occupying power, Israel. It becomes clear that [they] (understandably) doesn't know where to think next."^{[118][119][120]} Writing for Haaretz, Chaim Levinson rejected Butler's framing of the matter within a context of colonialism, saying that term is "the emptiest word in Western intellectual discourse today".^[121]

Speaking at a public event in Paris on March 3, 2024, Butler stated that the October 7 Hamas-led attack on Israel was an uprising, an instance of armed resistance, rather than an act of terrorism.^[122][123]

I think it is more honest and historically correct to say that the uprising of October 7 was an act of armed resistance. It is not a terrorist attack and it is not an antisemitic attack. It was an attack against Israelis.^[124]

Comments on Black Lives Matter

In a January 2015 interview with George Yancy of The New York Times, Butler discussed the Black Lives Matter movement. They said:

What is implied by this statement [Black Lives Matter], a statement that should be obviously true, but apparently is not? If black lives do not matter, then they are not really regarded as lives, since a life is supposed to matter. So what we see is that some lives matter more than others, that some lives matter so much that they need to be protected at all costs, and that other lives matter less, or not at all. And when that becomes the situation, then the lives that do not matter so much, or do not matter at all, can be killed or lost, can be exposed to conditions of destitution, and there is no concern, or even worse, that is regarded as the way it is supposed to be...When people engage in concerted actions across racial lines to build communities based on equality, to defend the rights of those who are disproportionately imperiled to have a chance to live without the fear of dying quite suddenly at the hands of the police. There are many ways to do this, in the street, the office, the home, and in the media. Only through such an ever-growing cross-racial struggle against racism can we begin to achieve a sense of all the lives that really do matter.

The dialogue draws heavily on their 2004 book Precarious Life: The Powers of Mourning and Violence.^[125]

Avital Ronell sexual harassment case

On May 11, 2018, Butler joined a group of scholars in writing a letter to New York University following the sexual harassment suit filed by a former NYU graduate student against his advisor Avital Ronell. The signatories acknowledged not having had access to the confidential findings of the investigation that followed the Title IX complaint against Ronell. Nonetheless, they accused the complainant of waging a "malicious campaign" against Ronell. The signatories also wrote that the presumed "malicious intention has animated and sustained this legal nightmare" for a highly regarded scholar. "If she were to be terminated or relieved of her duties, the injustice would be widely recognized and opposed."^[126] Butler, one of the signatories, invoked their title as President Elect of the Modern Language Association. ^[127] Some three months later, Butler apologized to the MLA for the letter. "I acknowledged that I should not have allowed the MLA affiliation to go forward with my name", Butler wrote to the Chronicle of Higher Education. "I expressed regret to the MLA officers and staff, and my colleagues accepted my apology. I extend that same apology to MLA members."^[128]

Comments on the anti-gender movement and trans-exclusionary radical feminism

Sign at São Paulo with Judith Butler's name and what the protester claims to be her "sonho" (dream). "destruir identidade sexual dos seus filhos" can be loosely translated as (her dream is to) destroy sexual identity of your children

Butler said in 2020 that trans-exclusionary radical feminism (TERF) is "a fringe movement that is seeking to speak in the name of the mainstream, and that our responsibility is to refuse to let that happen".^[129] In 2021, drawing from Umberto Eco who understood "fascism" as "a beehive of contradictions",^[e] they noted that the term fascism "describes" the "anti-gender ideology". They cautioned self-declared feminists from allying with anti-gender movements in targeting trans, non-binary, and genderqueer people.^[93][130] Butler also explored the issue in a 2019 paper in which they argued that "the confusion of discourses is part of what constitutes the fascist structure and appeal of at least some of these [anti-gender] movements. One can oppose gender as a cultural import from the North at the same time that one can see that very opposition as a social movement against further colonization of the South. The result is not a turn to the Left, but an embrace of ethno-nationalism."^[131] In 2023 Butler said, "the anti-gender ideology movement should be considered a neo-fascist phenomenon."^[132]

The Guardian interview

On September 7, 2021, The Guardian published an interview^[95] with Butler by Jules Gleeson that included Butler's view of trans-exclusionary feminists (TERFs). In response to a question about the Wi Spa controversy, the Press Gazette stated that Butler, in the Guardian article, said: "The anti-gender ideology is one of the dominant strains of fascism in our times."^[133] Within a few hours of publication, three paragraphs including this statement were removed, with a note explaining: "This article was edited on 7 September 2021 to reflect developments which occurred after the interview took place."^[134]

The Guardian was then accused of censoring Butler for having compared TERFs to fascists. British writer Roz Kaveney called it "a truly shocking moment of bigoted dishonesty", while British transgender activist and writer Juno Dawson, among others, observed that The Guardian had inadvertently triggered the Streisand effect—an attempt to censor yields the unintended consequence of increasing awareness of a topic.^[135] The next day, The Guardian acknowledged "a failure in our editorial standards".^[134]

Personal life

Butler is a lesbian,^[136] legally non-binary in the State of California,^[137] and, as of 2020, said they use both singular they/them and she/her pronouns but prefer to use singular they/them pronouns.^[6] Butler indicated that they were "never at home" with being assigned female at birth.^[5]

They live in Berkeley with their partner Wendy Brown and son.^[138]

Selected honors and awards

Butler has had a visiting appointment at Birkbeck, University of London (2009–present).^[139]

• 1999: Guggenheim Fellowship^[20]
• 1999: The World's Worst Writing^[140]
• 2001: David R Kessler Award for LGBTQ Studies, CLAGS: The Center for LGBTQ Studies^[141]
• 2007: Elected to the American Philosophical Society^[142]
• 2008: Mellon Award for their exemplary contributions to scholarship in the humanities^[143]
• 2010: "25 Visionaries Who Are Changing Your World", Utne Reader^[144]
• 2012: Theodor W. Adorno Award^[145]
• 2013: Doctorate of Letters, honoris causa, University of St. Andrews^[146]
• 2013: Doctorate of Letters, honoris causa, McGill University^[147]
• 2014: Doctorate of Letters, honoris causa, University of Fribourg^[148]
• 2014: Named one of PinkNews's top 11 Jewish gay and lesbian icons^[149]
• 2015: Elected as a Corresponding Fellow of the British Academy^[150]
• 2018: Doctorate of Letters, honoris causa, University of Belgrade^[151]
• 2018: Butler delivered the Gifford Lectures with their series entitled 'My Life, Your Life: Equality and the Philosophy of Non-Violence'
• 2019: Elected as Fellow to the American Academy of Arts and Sciences.^[152]

Publications

Butler's books have been translated into numerous languages; Gender Trouble has been translated into twenty-seven languages. They have co-authored and edited over a dozen volumes—most recently, Dispossession: The Performative in the Political (2013), coauthored with Athena Athanasiou. Over the years Butler has also published many influential essays, interviews, and public presentations. Butler is considered by many to be "one of the most influential voices in contemporary political theory",^[153] and the most widely read and influential gender studies academic in the world.^[154]

The following is a partial list of Butler's publications.

Books

• Butler, Judith (1999) [1987]. Subjects of Desire: Hegelian Reflections in Twentieth-Century France. New York: Columbia University Press. ISBN 978-0-231-15998-2. [Their doctoral dissertation.]
• Butler, Judith (2006) [1990]. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. ISBN 978-0-415-38955-6.
• Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge. ISBN 978-0-415-90365-3.
• Butler, Judith; Benhabib, Seyla; Fraser, Nancy; Cornell, Drucilla (1995). Feminist Contentions: A Philosophical Exchange. New York: Routledge. ISBN 978-0-415-91086-6.
• Butler, Judith (1997). Excitable speech: a politics of the performative. New York: Routledge. ISBN 978-0-415-91587-8.
• Butler, Judith (1997). The Psychic Life of Power: Theories in Subjection. Stanford, CA: Stanford University Press. ISBN 978-0-8047-2812-6.
• Butler, Judith (2000). Antigone's Claim: Kinship Between Life and Death. New York: Columbia University Press. ISBN 978-0-231-51804-8.
• Butler, Judith; Laclau, Ernesto; Žižek, Slavoj (2000). Contingency, Hegemony, Universality: Contemporary Dialogues on the Left. London: Verso. ISBN 978-1-85984-278-2.
• Butler, Judith; Beck-Gernsheim, Elisabeth; Puigvert, Lídia (2003). Women & Social Transformation. New York: P. Lang. ISBN 978-0-8204-6708-5.
• Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. London: Verso. ISBN 978-1-84467-544-9.
• Butler, Judith (2004). Undoing gender. New York: Routledge. ISBN 978-0-203-49962-7.
• Butler, Judith (2005). Giving an account of oneself. New York: Fordham University Press. ISBN 978-0-8232-4677-9.
• Butler, Judith; Spivak, Gayatri (2007). Who Sings the Nation-State?: Language, Politics, Belonging. London: Seagull Books. ISBN 978-1-905422-57-9.
• Butler, Judith; Asad, Talal; Brown, Wendy; Mahmood, Saba (2009). Is Critique Secular?: Blasphemy, Injury, and Free Speech. Berkeley, CA: Townsend Center for the Humanities, University of California Distributed by University of California Press. ISBN 978-0-9823294-1-2.
• Butler, Judith (2009). Frames of War: When Is Life Grievable?. London New York: Verso. ISBN 978-1-84467-333-9.
• Butler, Judith; Habermas, Jürgen; Taylor, Charles; West, Cornel (2011). The Power of Religion in the Public Sphere. New York: Columbia University Press. ISBN 978-1-283-00892-1.
• Butler, Judith; Weed, Elizabeth (2011). The Question of Gender: Joan W. Scott's Critical Feminism. Bloomington, IN: Indiana University Press. ISBN 978-0-253-00153-5.
• Butler, Judith (2012). Parting Ways: Jewishness and the Critique of Zionism. New York: Columbia University Press. ISBN 978-0-231-51795-9.
• Butler, Judith; Athanasiou, Athena (2013). Dispossession: The Performative in the Political. Cambridge: Polity Press. ISBN 978-0-7456-5381-5.
• Butler, Judith (2015). Senses of the Subject. New York: Fordham University Press. ISBN 978-0-8232-6467-4.
• Butler, Judith (2015). Notes Toward a Performative Theory of Assembly. Cambridge, MA: Harvard University Press. ISBN 978-0-674-96775-5.
• Butler, Judith; Gambetti, Zeynep (2016). Leticia, Sabsay (ed.). Vulnerability in Resistance. Durham: Duke University Press. ISBN 978-0-8223-6279-1.
• Butler, Judith (2020). The Force of Nonviolence. New York: Penguin Random House. ISBN 978-1-78873-276-5.
• Butler, Judith (2022). What World Is This? A Pandemic Phenomenology. New York: Columbia University Press. ISBN 978-0-231-20828-4.
• Butler, Judith (2024). Who's Afraid of Gender?. New York: Farrar, Straus & Giroux. ISBN 978-0-374-60822-4.

Book chapters

• Butler, Judith (1982), "Lesbian S & M: the politics of dis-illusion", in Linden, Robin Ruth (ed.), Against sadomasochism: a radical feminist analysis, East Palo Alto, California: Frog in the Well, ISBN 978-0-9603628-3-7.
• ——— (1990), "The pleasures of repetition", in Glick, Robert A.; Bone, Stanley (eds.), Pleasure beyond the pleasure principle: the role of affect in motivation, development, and adaptation, New Haven: Yale University Press, ISBN 978-0-300-04793-6.
• ——— (1991), "Imitation and gender insubordination", in Fuss, Diana (ed.), Inside/out: lesbian theories, gay theories, New York: Routledge, ISBN 978-0-415-90237-3.
• ——— (1993), "Kierkegaard's speculative despair", in Solomon, Robert C.; Higgins, Kathleen M. (eds.), The age of German idealism, Routledge History of Philosophy, Volume VI, London New York: Routledge, pp. 363–395, ISBN 978-0-415-30878-6.
• ——— (1997), "Imitation and gender insubordination", in Nicholson, Linda (ed.), The second wave: a reader in feminist theory, New York: Routledge, pp. 300–316, ISBN 978-0-415-91761-2.
• ——— (1997), "Gender is burning: questions of appropriation and subversion", in McClintock, Anne; Mufti, Aamir; Shohat, Ella (eds.), Dangerous liaisons: gender, nation, and postcolonial perspectives, Minnesota, Minneapolis: University of Minnesota Press, pp. 381–395, ISBN 978-0-8166-2649-6.
• ——— (2001), "Sexual difference as a question of ethics", in Doyle, Laura (ed.), Bodies of resistance: new phenomenologies of politics, agency, and culture, Evanston, Illinois: Northwestern University Press, ISBN 978-0-8101-1847-8.
• ——— (2001), "Appearances aside", in Post, Robert (ed.), Prejudicial appearances: the logic of American antidiscrimination law, Durham, North Carolina: Duke University Press, pp. 73–84, ISBN 978-0-8223-2713-4.
• ——— (2005), "Subjects of sex/gender/desire", in Cudd, Ann; Andreasen, Robin O. (eds.), Feminist theory: a philosophical anthology, Oxford, UK Malden, Massachusetts: Blackwell Publishing, pp. 145–153, ISBN 978-1-4051-1661-9.
• ——— (2009), "Ronell as gay scientist", in Davis, Diane (ed.), Reading Ronell, Urbana: University of Illinois Press, ISBN 978-0-252-07647-3. A collection of essays on the work of Avital Ronell.
• Blanchet, Nassia; Blanchet, Reginald (April 3, 2010). "Interview with Judith Butler". Hurly-Burly: The International Lacanian Journal of Psychoanalysis. 3.
• ——— (2011), "Lecture notes", in Ronell, Avital; Joubert, Joseph (eds.), Georges Perros (Issue 983 of Collection Europe), Paris: Europe, ISBN 978-2-35150-038-5. Details.
• ——— (2016), "Rethinking Vulnerability and Resistance", in Butler, Judith; Gambetti, Zeynep; Sabsay, Leticia (eds.), Vulnerability in Resistance, Duke University Press, pp. 12–28, ISBN 978-0-8223-6290-6
• ———; Hark, Sabine (2018), "Defamation and the Grammar of Harsh Words", in Sweetapple, Christopher (ed.), The Queer Intersectional in Contemporary Germany, Applied Sexology, Psychosocial-Verlag, pp. 203–207, doi:10.30820/9783837974447, ISBN 978-3-8379-7444-7, ISSN 2367-2420^[155]
• ——— (2021), "Bodies that Still Matter", in Halsema, Annemie; Kwastek, Katja; van den Oever, Roel (eds.), Bodies That Still Matter. Resonances of the Work of Judith Butler, Amsterdam University Press, pp. 177–195, ISBN 9789463722940

Notes

1.  Butler uses she/her and they/them pronouns^[5] but in 2020 said that they prefer the latter.^[6] This article uses they/them for consistency.
2.  Butler call themselves "creature of psychoanalysis". "It’s where I learned how to read. I was given permission to live and to love, which is what I do in my work. It was a wise and generous gift, which allowed me to move forward with my life."^[14]
3.  Butler's cited entry in a 1997 issue of the scholarly journal Diacritics ran thus:

   The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.

4.  He criticised it for "vagueness, inaccuracies, misunderstandings, and plain errors", such as an "extraordinarily inaccurate account of Saussure's notion of the sign", doing Derrida and original preface-writer Gayatri Chakravorty Spivak "a real disservice".^[91]
5.  Butler notes a 'contradiction':

   ... chromosomal and endocrinological differences complicate the binarism [sic] of sex ... [Nevertheless,] [t]he anti-gender advocates claim that "gender ideologists" deny the material differences between men and women, but their [the anti-gender advocates'] materialism quickly devolves ... .^[93]

References

1.  Duignan, Brian (2018). "Judith Butler". Encyclopædia Britannica. Retrieved November 2, 2018.
2.  Rottenberg, Catherine (August 27, 2003). "Judith Butler". The Literary Encyclopedia. Retrieved June 18, 2022.
3.  Halberstam, Jack (May 16, 2014). "An audio overview of queer theory in English and Turkish by Jack Halberstam". Retrieved May 29, 2014.
4.  Kearns, Gerry (2013). "The Butler affair and the geopolitics of identity" (PDF). Environment and Planning D: Society and Space. 31 (2): 191–207. Bibcode:2013EnPlD..31..191K. doi:10.1068/d1713. S2CID 144967142.
5.  Ferber, Alona (September 22, 2020). "Judith Butler on the culture wars, JK Rowling and living in 'anti-intellectual times'". New Statesman. Retrieved September 27, 2020. Many people who were assigned "female" at birth never felt at home with that assignment, and those people (including me) tell all of us something important about the constraints of traditional gender norms for many who fall outside its terms. ... *Judith Butler goes by she or they
6.  Kathryn Fischer (July 13, 2020). "The Pronoun is free from the Body - but it is not free from Gender (Das Pronomen ist frei vom Körper - aber es ist nicht frei vom Geschlecht)". Der Tagesspiegel (in German). Retrieved December 24, 2021. Which pronoun do I prefer? Butler laughs ... . 'It is they', Butler says ... . It is the year 2020, and Butler outs themselves as "they" - a truly historic moment. (Welches Pronomen bevorzuge ich? Butler lacht .. . 'Es ist they', sagt Butler ... . Wir haben das Jahr 2020 und Butler outet sich als "they" - ein wahrhaft historischer Moment.)
7.  "Judith Butler, European Graduate School". Retrieved July 14, 2015.
8.  Thulin, Lesley (April 19, 2012). "Feminist theorist Judith Butler rethinks kinship". Columbia Spectator. Archived from the original on September 25, 2015. Retrieved October 9, 2013.
9.  "Judith Butler". McGill Reporter. McGill. Archived from the original on September 25, 2015. Retrieved October 9, 2013.
10.  Gans, Chaim (December 13, 2013). "Review of Judith Butler's "Parting Ways: Jewishness and the Critique of Zionism"". Notre Dame Philosophical Reviews. Archived from the original on September 20, 2015. Retrieved September 23, 2013.
11.  Butler, Judith (October 13, 2023). "The Compass of Mourning". London Review of Books. Vol. 45, no. 20. ISSN 0260-9592. Retrieved October 18, 2023.
12.  Regina Michalik (May 2001). "Interview with Judith Butler". Lola Press. Archived from the original on December 19, 2006. Retrieved March 1, 2010.
13.  Udi, Aloni (February 24, 2010). "Judith Butler: As a Jew, I was taught it was ethically imperative to speak up". Haaretz. Retrieved October 9, 2013.
14.  Segal, Parul (April 29, 2024). "Who's Afraid of Judith Butler?". newyorker.com. Retrieved February 18, 2025.
15.  "Judith Butler and Michael Roth: A Conversation at Wesleyan University's Center for Humanities". Wesleyan University. March 2013.
16.  "Tanner Lecture on Human Values: 2004–2005 Lecture Series". UC Berkeley. March 2005. Archived from the original on December 11, 2004. Retrieved March 1, 2010.
17.  "Judith Butler: Hannah Arendt Chair and Professor of Philosophy at The European Graduate School / EGS. Biography". The European Graduate School. Retrieved February 28, 2024.
18.  von Redecker, Eva (2011). Zur Aktualität von Judith Butler. doi:10.1007/978-3-531-93350-4. ISBN 978-3-531-16433-5.
19.  Duignan, Brian (February 20, 2024). "Judith Butler: American philosopher". Britannica. Retrieved February 28, 2024.
20.  Maclay, Kathleen (March 19, 2009). "Judith Butler wins Mellon Award". UC Berkeley News. Media Relations. Retrieved March 1, 2010.
21.  Amsterdam, Universiteit van. "The Spinoza Chair – Philosophy – University of Amsterdam". Uva.nl. Archived from the original on November 28, 2014. Retrieved December 4, 2017.
22.  "Judith Butler to Join Columbia U. as a Visiting Professor". Chronicle of Higher Education. November 20, 2010. Archived from the original on November 17, 2010. Retrieved February 1, 2011.
23.  Woolfe, Zachary (October 10, 2010). "Professor trouble! Post-structuralist star Judith Butler headed to Columbia". New York, New York: Capital New York. Archived from the original on January 13, 2011. Retrieved February 1, 2011.
24.  "Two hours in the shadow of Judith Butler | the Lion". Archived from the original on September 20, 2014. Retrieved September 20, 2014.
25.  "Judith Butler – Center for the Study of Social Difference". December 21, 2012. Archived from the original on December 21, 2012.
26.  "Editorial Team | Janus Unbound: Journal of Critical Studies". journals.library.mun.ca. Archived from the original on November 5, 2024.
27.  "Editorial Board | Editorial Staff". Jaconlinejournal.com. Archived from the original on July 3, 2019. Retrieved August 31, 2017.
28.  "Masthead". Signs: Journal of Women in Culture and Society. August 22, 2012. Retrieved August 31, 2017.
29.  Butler, Judith (December 1988). "Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory". Theatre Journal. 40 (4): 519–520. doi:10.2307/3207893. JSTOR 3207893.
30.  Jones, Josh (February 7, 2018). "Theorist Judith Butler Explains How Behavior Creates Gender: A Short Introduction to "Gender Performativity"". Open Culture. Retrieved July 8, 2021.
31.  Butler, Judith (December 1988). Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory. The Johns Hopkins University Press. p. 520.
32.  Butler, Judith (December 1988). "Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory". Theatre Journal. 40 (4): 530. doi:10.2307/3207893. JSTOR 3207893.
33.  Butler, Judith (December 1988). "Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory". Theatre Journal. 40 (4): 531. doi:10.2307/3207893. JSTOR 3207893.
34.  Loizidou, Elena (April 11, 2007). Judith Butler: Ethics, Law, Politics. p. 1. doi:10.4324/9780203945186. ISBN 978-0-203-94518-6.
35.  Direk, Zeynep (June 15, 2020). "4. Different Ontologies in Queer Theory". Ontologies of Sex: Philosophy in Sexual Politics. Reframing the boundaries. Rowman & Littlefield. p. 112. ISBN 978-1-78660-664-8. OCLC 1122448218.
36.  "A Dictionary of Critical Theory". Judith Butler. Oxford reference Online Premium. January 2010. doi:10.1093/acref/9780199532919.001.0001. ISBN 978-0-19-953291-9.
37.  Feminist Perspectives on Sex and Gender. Stanford Encyclopedia of Philosophy. 2017.
38.  Butler, Paul (2004). "Embracing AIDS: History, Identity, and Post-AIDS Discourse". JAC. 24 (1): 102. JSTOR 20866614.
39.  He, Li (2017). "The Construction of Gender: Judith Butler and Gender Performativity" (PDF). Advances in Social Science, Education and Humanities Research. 124: 4 – via Atlantis Press.
40.  Browne, Evie (2019). "ALIGN Guide: Gender norms, LGBTQI issues and development". Advancing Learning and Innovation on Gender Norms (ALIGN). Archived from the original on February 29, 2024. Retrieved February 28, 2024.
41.  "Imitation and Gender Insubordination" (PDF). Archived from the original (PDF) on April 1, 2022. Retrieved November 29, 2021.
42.  Ellis, Jason W. (April 14, 2014). "Recovered Writing, PhD in English, Queer Studies, Presentation on Judith Butler's "Imitation and Gender Insubordination" and Introduction to Bodies That Matter Feb. 6, 2008". Dynamic Subspace. Retrieved November 29, 2021.
43.  For example, Jeffreys, Sheila (September–October 1994). "The queer disappearance of lesbians: Sexuality in the academy". Women's Studies International Forum. 17 (5): 459–472. doi:10.1016/0277-5395(94)00051-4.
44.  Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge. p. 95. ISBN 978-0-415-90365-3.
45.  Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of Sex (1st ed.). New York, NY: Routledge (published May 13, 2011). pp. x–xii. ISBN 9780415610155.
46.  Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of Sex (1st ed.). New York, NY: Routledge (published May 13, 2011). p. 5. ISBN 9780415610155.
47.  Jagger, Gill (2008). Judith Butler: Sexual politics, social change and the power of the performative. New York: Routledge. pp. 115–8. ISBN 978-0-415-21975-4. LCCN 2007032458. OL 10187608M.
48.  Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge. pp. 22. ISBN 978-0-415-91588-5. Similarly, MacKinnon's appeal to the state to construe pornography as performative speech and, hence, as the injurious conduct of representation, does not settle the theoretical question of the relation between representation and conduct, but collapses the distinction in order to enhance the power of state intervention over graphic sexual representation.
49.  Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge. pp. 129–33. ISBN 978-0-415-91588-5.
50.  For example, Foucault, Michel (1990) [1976]. The History of Sexuality: An Introduction. Vol 1. Trans. Robert Hurley. New York: Vintage. p. 23. A censorship of sex? There was installed [since the 17th century] rather an apparatus for producing an ever greater quantity of discourse about sex, capable of functioning and taking effect in its very economy.
51.  Butler, Judith (1997). Excitable Speech: A Politics of the Performative. New York: Routledge. p. 140. ISBN 978-0-415-91588-5.
52.  Lorey, Isabell (2015). State of Insecurity: Government of the Precarious. London: Verso Books. ISBN 9781781685969.
53.  Puar, Jasbir K. (2007). Terrorist Assemblages Homonationalism in Queer Times. Durham, NC: Duke University Press. ISBN 9780822390442.
54.  Han, Clara (2018). "Precarity, precariousness, and vulnerability". Annual Review of Anthropology. 47 (47): 331–343. doi:10.1146/annurev-anthro-102116-041644. S2CID 149738954.
55.  Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. Verso Books. pp. 55, 61–62, 66, 83. ISBN 978-1-84467-544-9.
56.  Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. Verso Books. pp. 86–87, 73–74, 76. ISBN 978-1-84467-544-9.
57.  Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. Verso Books. p. 20. ISBN 978-1-84467-544-9.
58.  Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. Verso Books. pp. 32–33. ISBN 978-1-84467-544-9.
59.  Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. Verso Books. p. 147. ISBN 978-1-84467-544-9.
60.  Butler, Judith (2004). Undoing Gender. New York: Routledge
61.  Colapinto, J (June 3, 2004). "Gender Gap: What were the real reasons behind David Reimer's suicide?". Slate. Archived from the original on September 16, 2011. Retrieved February 13, 2009.
62.  Butler, Judith (2001). "Giving an Account of Oneself". Diacritics. 31 (4): 22–40. doi:10.1353/dia.2004.0002. JSTOR 1566427. S2CID 143558617.
63.  Butler, Judith (2005). Giving an account of oneself (1st ed.). New York: Fordham University Press. ISBN 978-0-8232-3523-0. LCCN 2005017141. OCLC 191818345. OL 23241953M.
64.  Butler, Judith (2015). Notes Toward a Performative Theory of Assembly. Harvard University Press. ISBN 978-0-674-49556-2.
65.  Butler, Judith (2020). The Force of Nonviolence: An Ethico-Political Bind. Verso Books. ISBN 978-1-78873-279-6.
66.  Mackay, Finn (March 13, 2024). "Who's Afraid of Gender? by Judith Butler review – the gender theorist goes mainstream". The Guardian. Retrieved July 2, 2024.
67.  Aránguiz, Francisco; Carmen Luz Fuentes-Vásquez; Manuela Mercado; Allison Ramay; Juan Pablo Vilches (June 2011). "Meaningful "Protests" in the Kitchen: An Interview with Judith Butler" (PDF). White Rabbit: English Studies in Latin America. 1. Archived from the original on April 3, 2015. Retrieved October 9, 2013.
68.  Butler, Judith. "Judith Butler's Statement on the Queer Palestinian Activists Tour". alQaws for Sexual & Gender Diversity in Palestinian Society. Archived from the original on October 23, 2013. Retrieved October 9, 2013.
69.  Butler, Judith (September 2011). "Bodies in Alliance and the Politics of the Street". European Institute for Progressive Cultural Policies (eipcp). Archived from the original on December 6, 2018. Retrieved October 9, 2013.
70.  Butler, Judith (May 2010). "Queer Alliance and Anti-War Politics". War Resisters' International (WRI). Archived from the original on August 8, 2014. Retrieved October 9, 2013.
71.  Saar, Tsafi (February 21, 2013). "Fifty Shades of Gay: Amalia Ziv Explains Why Her Son Calls Her 'Dad'". Haaretz.
72.  Lee, Rosa (2021). "Judith Butler's Scientific Revolution: Foundations for a Transsexual Marxism". In Gleeson, Jules Joanne; O'Rourke, Elle (eds.). Transgender Marxism. London: Pluto Press. pp. 62–70. ISBN 978-0-7453-4166-8.
73.  Rottenberg, Catherine (August 27, 2003). "Judith Butler". The Literary Encyclopedia. Retrieved October 9, 2013.
74.  Barney, Darin. "In Defense of Judith Butler". Huffington Post. Retrieved October 9, 2013.
75.  Gutting, G. (ed.), The Cambridge Companion to Foucault (2002), p. 389.
76.  Digeser, Peter (September 1994). "Performativity Trouble: Postmodern Feminism and Essential Subjects". Political Research Quarterly. 47 (3): 655–673. doi:10.1177/106591299404700305. S2CID 144691426.
77.  Dutton, Denis (1998). "Bad Writing Contest". Archived from the original on March 4, 2016. Retrieved September 14, 2009.
78.  Bettcher, Talia (2020). "Feminist Perspectives on Trans Issues". Stanford Encyclopedia of Philosophy. While Butler's theory was initially viewed by some as a kind of gender voluntarism, it is clear that this is very far from her actual view, further refined in Bodies that Matter (1993). Butler clarifies that instead of a kind of voluntary theatricality donned and doffed by a pre-existing agent, gender performance is constitutive of the agent itself.
79.  Phillips, Adam (1997). "Keeping It Moving: Commentary on Judith Butler's "Melancholy Gender / Refused Identification"". In Butler, Judith (ed.). The Psychic Life of Power: Theories in Subjection. Stanford University Press. p. 157. ISBN 0-8047-2811-9. From a clinical point of view, Butler's initial political voluntarism in Gender Trouble would have made analysts wary.
80.  Probyn, Elspeth. "Lesbians in Space: Gender, Sex, and the Structure of Missing". Gender, Place & Culture: 79. doi:10.1080/09663699550022107 – via Taylor & Francis. [In Butler's eyes] we can have whatever type of gender we want ... and that we wear our gender as drag
81.  Heinämaa, Sara (1997). "What Is a Woman? Butler and Beauvoir on the Foundations of the Sexual Difference". Hypatia: A Journal of Feminist Philosophy. 12 (1): 20–39. doi:10.1111/j.1527-2001.1997.tb00169.x. ISSN 0887-5367. JSTOR 3810249. S2CID 143621442. The So-Called Voluntarist Theory of Gender. I will proceed backwards, from present to past, from critiques and interpretations to Beauvoir's own writing. My starting point is the recent criticism presented by Judith Butler in her Gender Trouble (1990a). In this work, Butler contrasts her own "performative theory of gender" to Beauvoir's ...
    ... the notion that Butler presented a voluntarist theory of gender. ... Judith Butler bases her voluntarist reading on Le Doeuff's work. [[fi:Sara Heinamaa]]
82.  Boucher, Geoff. "The Politics of Performativity: A Critique of Judith Butler" (PDF). Parrhesia. In the revised introduction to Gender Trouble (1999), however, Butler ... repudiate[s] voluntarist interpretations of her work. ... Butler says the agency in question is not that of the subject (as in individualist-voluntarist accounts), but of language itself, whereby we can locate "agency within the possibility of a variation on ... [linguistic] repetition" {Butler, 1999 #6@145}.
83.  Durmuş, Deniz (2022). "Tracing the Influence of Simone de Beauvoir in Judith Butler's Work". Philosophies. 7 (Current French Philosophy in Difficult Times): 137. doi:10.3390/philosophies7060137 – via MDPI. Butler's theory of performative gender has been criticized for being a voluntarist theory. Elspeth Probyn, for example, takes Butler as saying that gender construction is a totally voluntary act. Hence, Probyn argues that according to Butler's theory of gender performativity 'we can have whatever type of gender we want' ... Butler herself does not criticize Beauvoir for ... a voluntaristic framework ... [Butler] mentions Michele Le Doeuff and other feminists who accuse of Beauvoir for resurrecting 'a classical form of voluntarism which insidiously blames the victims of oppression for 'choosing' their situation'.
84.  Hekman, Susan (1998). "Material Bodies." Body and Flesh: a Philosophical Reader ed. by Donn Welton. Blackwell Publishing. pp. 61–70.
85.  Nussbaum, Martha C. (February 22, 1999). "The Professor of Parody". The New Republic. ISSN 0028-6583. Archived from the original on December 12, 2000. Retrieved June 22, 2024.
86.  Fraser, Nancy (1995). "False Antitheses". In Seyla Benhabib, Judith Butler, Drucilla Cornell and Nancy Fraser (eds.), Feminist Contentions: A Philosophical Exchange. Routledge. p. 67.
87.  Breen, Margaret Soenser; Blumenfeld, Warren J.; Baer, Susanna; Brookey, Robert Alan; Hall, Lynda; Kirby, Vicky; Miller, Diane Helene; Shail, Robert; Wilson, Natalie (2001). ""There Is a Person Here": An Interview with Judith Butler". International Journal of Sexuality and Gender Studies. 6 (1/2): 7–23. doi:10.1023/A:1010133821926. ISSN 1566-1768. S2CID 141316680.
88.  Namaste, Viviane (2009). "Undoing Theory: The "Transgender Question" and the Epistemic Violence of Anglo-American Feminist Theory". Hypatia. 24 (3): 11–32. doi:10.1111/j.1527-2001.2009.01043.x. ISSN 0887-5367. S2CID 145627130.
89.  Laurie, Timothy (2014), "The Ethics of Nobody I Know: Gender and the Politics of Description", Qualitative Research Journal, 14 (1): 72, doi:10.1108/QRJ-03-2014-0011, hdl:10453/44221
90.  Schwarzer, Alice (August 29, 2017). "Weiberzank – oder Polit-Kontroverse?". Emma (in German). Retrieved December 4, 2017.
91.  "Los Angeles Review of Books". Los Angeles Review of Books. March 20, 2016. Retrieved February 8, 2023.
92.  "Judith Butler discusses being burned in effigy and protested in Brazil". Inside Higher Ed. November 13, 2017.
93.  Butler, Judith. "Why is the idea of 'gender' provoking backlash the world over?". The Guardian. Retrieved November 17, 2021. Anti-gender movements[sic] ... insist that 'gender' is an imperialist construct, that it is an 'ideology' now being imposed on local cultures of the global south, spuriously drawing on the language of liberation theology and decolonial rhetoric. Or, as the rightwing Italian group Pro Vita maintains, 'gender' intensifies the social effects of capitalism ... The anti-gender movement[sic] is not a conservative position with ... clear ... principles. No, as a fascist trend, it mobilizes a range of rhetorical strategies from across the political spectrum ... its incoherence is part of its power. ... [The anti-gender movement] mixes right[-wing] and left[-wing] discourses at will.
94.  Aragão, Alexandre (November 8, 2017). "Please Watch This Insane Footage Of Judith Butler Being Called A Witch In Brazil". BuzzFeed News. Retrieved February 15, 2023.
95.  Gleeson, Jules (September 7, 2021). "Judith Butler: 'We need to rethink the category of woman'". The Guardian. ISSN 0261-3077. Retrieved September 8, 2021.
96.  "Ep. 236: Judith Butler Interview: "The Force of Nonviolence" | The Partially Examined Life Philosophy Podcast | A Philosophy Podcast and Blog". The Partially Examined Life. February 24, 2020. Retrieved February 15, 2023.
97.  Bruno Perreau, Queer Theory: The French Response, Stanford University Press, 2016, p. 58-59 and 75–81.
98.  Jessica Stern (July 23, 2018). "OutRight Now: Reunion 2018". Global LGBT Human Rights Organization | OutRight. Retrieved April 15, 2019.
99.  "US-Philosophin Butler: Israel vertritt mich nicht". Der Standard (in Austrian German). September 15, 2012. Retrieved September 15, 2012.
100.  "Judith Butler Talks Zionism, Rhetoric". The Wesleyan Argus. February 18, 2013. Retrieved June 18, 2024.
101.  "Professor trouble! Post-structuralist star Judith Butler headed to Columbia". POLITICO. November 10, 2010. Retrieved June 18, 2024.
102.  Butler, Judith (2012). Parting Ways: Jewishness and the Critique of Zionism. New York: Columbia University Press. ISBN 978-0-231-51795-9.
103.  Kelly, Siobhan (August 3, 2021). "Judith Butler". Political Theology Network. Retrieved June 18, 2024.
104.  Butler, Judith (2004). "The Charge of Anti-Semitism: Jews, Israel, and the risks of public critique". Precarious Life: The Powers of Mourning and Violence. Verso Books. pp. 101–128. ISBN 978-1-84467-544-9.
105.  Butler, Judith (2003). "No, it's not anti-semitic: the right to criticise Israel". London Review of Books. 25 (16). Retrieved May 9, 2022.
106.  "Coming attractions for fall 2006". UC Berkeley. Retrieved September 6, 2015.
107.  Butler, Judith. I must distance myself from this complicity with racism (Video) Christopher Street Day 'Civil Courage Prize' Day Refusal Speech. June 19, 2010.
108.  Justin Elliott (October 24, 2011). "Judith Butler at Occupy Wall Street". Salon.com. Retrieved December 4, 2017.
109.  Butler, Judith (August 27, 2012). "Judith Butler responds to attack: 'I affirm a Judaism that is not associated with state violence'". Mondoweiss. Archived from the original on December 28, 2012. Retrieved October 9, 2013.
110.  "Judith Butler in Cairo Review: "I Would Vote For Hillary"". The American University in Cairo. October 30, 2016. Retrieved October 18, 2020.
111.  BENJAMIN WEINTHAL (August 28, 2012). "Envoy to Germany: Awardee ignores terror on Israel". The Jerusalem Post. ISSN 0792-822X. Retrieved December 4, 2017.
112.  "German Jews oppose award for US philosopher". Ynetnews. August 29, 2012. Retrieved December 4, 2017.
113.  JTA (September 7, 2012). "Frankfurt ripped for honoring Jewish-American scholar who backs Israel boycott". Haaretz. Retrieved October 9, 2013.
114.  Petra Marquardt-Bigman, "Defending Judith Butler in The Ivory Tower", The Algemeiner Journal, September 7, 2012.
115.  Weinthal, Benjamin (August 26, 2012). "Frankfurt to award US advocate of Israel boycott". The Jerusalem Post. Retrieved October 9, 2013.
116.  Illouz, Eva (September 20, 2012). "Judith Butler gets a taste of her own politics". Haaretz. Retrieved October 9, 2013.
117.  Butler, Judith: The Compass of Mourning, lrb.co.uk, October 19, 2023.
118.  Schmidt, Thomas E.: Linke Schuldumkehr, zeit.de, October 19, 2023, (german).
119.  Geyer-Hindemith, Christian: Das Böse ist konkret, faz.net, October 17, 2023 (german).
120.  Mayr, Anna : Warum sich die postmoderne Linke so schwertut, den Terror gegen Israel zu verurteilen, zeit.de, October 19, 2023 (german).
121.  "אקדמאים יהודים יקרים: חמאס התגאה ברצח עמנו, לא ברצח קולוניאליסטים ציונים". הארץ (in Hebrew). Retrieved October 28, 2023.
122.  Sugy, Paul (March 4, 2024). "Pour la philosophe féministe Judith Butler, l'attaque terroriste du 7 octobre est "un acte de résistance armée"". Le Figaro (in French). Retrieved March 9, 2024.
123.  Prinsley, Jane (March 7, 2024). "Outrage as influential feminist academic Judith Butler calls October 7 murder and rape 'resistance'". The Jewish Chronicle. Retrieved March 9, 2024.
124.  Etan Nechin (March 7, 2024). "Why Judith Butler Calling Hamas' Slaughter 'Armed Resistance' Is So Depressing". Haaretz. Retrieved May 1, 2024.
125.  Yancy, George; Butler, Judith (January 12, 2015). "What's Wrong With 'All Lives Matter'?". The New York Times. Retrieved March 7, 2015.
126.  Mangan, Katherine (August 16, 2018). "Battle Over Alleged Harassment Escalates as Former Graduate Student Sues Professor and NYU". The Chronicle of Higher Education.
127.  Colleen Flaherty (August 20, 2018). "Some say the particulars of the Ronell harassment case are moot, in that it all comes down to power". www.insidehighered.com.
128.  "Judith Butler Explains Letter in Support of Avital Ronell – Letters – Blogs – The Chronicle of Higher Education". www.chronicle.com. August 20, 2018.
129.  "Judith Butler on the culture wars, JK Rowling and living in "anti-intellectual times"". New Statesman. Retrieved November 17, 2021.
130.  "Judith Butler says the 'anti-gender ideology movement' is a dangerous 'fascist trend'". Pink News. Retrieved November 18, 2021.
131.  Butler, Judith (2019). "What Threat? The Campaign Against "Gender Ideology"" (PDF). Glocalism. 2019 (3). doi:10.12893/gjcpi.2019.3.1.
132.  "Professor Judith Butler 'Who Is Afraid of Gender?'". University of Cambridge. June 7, 2023. Retrieved September 18, 2023.
133.  Mayhew, Freddy (September 8, 2021). "Guardian pulls quotes from interview in which academic compared 'anti-gender ideology' to fascism". Press Gazette. London. Retrieved September 10, 2021.
134.  Maiberg, Emanuel (September 8, 2021). "Why The Guardian Censored Judith Butler on TERFs". Vice. Retrieved September 8, 2021.
135.  Wakefield, Lily (September 8, 2021). "The Guardian accused of 'censoring' Judith Butler interview comparing TERFs to fascists: 'Cowards'". PinkNews. Retrieved September 8, 2021.
136.  Daughenbaugh, Lynda Robbirds; Shaw, Edward L. (2013). "Judith Butler: Philosophy of Resistance". In Kirylo, James D. (ed.). A Critical Pedagogy of Resistance. Transgressions. pp. 17–20. doi:10.1007/978-94-6209-374-4_5. ISBN 978-94-6209-374-4.
137.  Butler, Judith (2024). Who's afraid of gender?. London: Allen lane. pp. 165–166. ISBN 978-0-241-59582-4.
138.  Molly Fischer (June 21, 2016). "Think Gender Is Performance? You Have Judith Butler to Thank for That". The Cut. Retrieved December 4, 2017.
139.  "Visiting staff and Emeritus staff". www.bbk.ac.uk. Archived from the original on October 20, 2017. Retrieved February 12, 2014.
140.  "World's worst writing". The Guardian. December 24, 1999. Retrieved April 26, 2024.
141.  "Kessler Lecture 2001 Judith Butler - YouTube". YouTube. April 24, 2018. Retrieved May 15, 2022.
142.  "APS Member History". search.amphilsoc.org. Retrieved May 7, 2021.
143.  Kathleen Maclay (March 19, 2009). "Judith Butler wins Mellon Award". Berkeley.edu. Retrieved July 20, 2017.
144.  Mike Rowe (October 13, 2010). "Judith Butler: War Empathizer". Retrieved October 19, 2010.
145.  Smith, Amelia (August 29, 2012). "Judith Butler wins Theodor Adorno Prize despite opponents". Middle East Monitor. Archived from the original on September 1, 2012.
146.  "HONORANDS FROM 2007–2014" (PDF). University of St Andrews. Archived from the original (PDF) on November 29, 2014. Retrieved November 18, 2014.
147.  McGill Reporter (May 29, 2013). "Judith Butler, Doctor of Letters". McGill Reporter. Archived from the original on September 25, 2015. Retrieved June 2, 2013.
148.  "La philosophe américaine Judith Butler honorée à Fribourg". laliberte.ch (in French). La Liberté. November 15, 2014. Archived from the original on November 29, 2014. Retrieved November 17, 2014.
149.  Joseph McCormick (December 16, 2014). "PinkNews' top 11 Jewish gay and lesbian icons". Pinknews.co.uk. Retrieved December 4, 2017.
150.  "British Academy Fellowship reaches 1,000 as 42 new UK Fellows are welcomed". July 16, 2015.
151.  "Judith Butler honorary causa from University of Belgrade". autonomija.info (in Serbian). July 19, 2018. Archived from the original on January 20, 2022. Retrieved July 22, 2018.
152.  "2019 Fellows and International Honorary Members with their affiliations at the time of election". members.amacad.org. Archived from the original on March 2, 2020. Retrieved March 4, 2020.
153.  Barker, Derek W.M. (2009), "Judith Butler's postmodern antigone", in Barker, Derek W.M. (ed.), Tragedy and citizenship conflict, reconciliation, and democracy from Haemon to Hegel, Albany: State University of New York Press, p. 119, ISBN 978-0-7914-7740-3, LCCN 2008005664, OCLC 897111782.
154.  Ian, Buchanan (2010). "Butler, Judith". A Dictionary of Critical Theory. Oxford University Press. doi:10.1093/acref/9780199532919.001.0001. ISBN 978-0-19-172659-0. Retrieved October 9, 2013.
155.  Sweetapple, Christopher (September 2018). The Queer Intersectional in Contemporary Germany (PDF-E-Book). Essays on Racism, Capitalism and Sexual Politics. Angewandte Sexualwissenschaft (in German). doi:10.30820/9783837974447. ISBN 978-3-8379-7444-7. Retrieved September 22, 2018.

Sources

• Ahmed, Sara (2016). "Interview with Judith Butler". Sexualities (Interview on Gender Trouble and Butler's relation to the field of queer studies). 19 (4): 482–492. doi:10.1177/1363460716629607. S2CID 147584494.
• Burgos, Elvira (2008). Qué cuenta como una vida. La pregunta por la libertad en Judith Butler. Madrid: Antonio Machado. ISBN 978-8477747765.
• Chambers, Samuel A.; Carver, Terrell (2008). Judith Butler and Political Theory: Troubling Politics. New York: Routledge. ISBN 978-0-415-76382-0.
• Cheah, Pheng (1996). "Mattering". Diacritics. 26 (1): 108–139. doi:10.1353/dia.1996.0004.
• Eldred, Michael (April 29, 2015). "Metaphysics of Feminism: A Critical Note on Judith Butler's Gender Trouble". artefact. v. 2.02.
• Evans, Adrienne; Riley, Sarah; Shankar, Avi (2010). "Technologies of sexiness: theorizing women's engagement in the sexualization of culture". Feminism & Psychology. 20: 114–131. doi:10.1177/0959353509351854. S2CID 145136872.
• Halsema, Annemie; Kwastek, Katja; van den Oever, Roel, eds. (2021). Bodies That Still Matter. Resonances of the Work of Judith Butler. Amsterdam: Amsterdam University Press.
• Karhu, Sanna (2017). From Violence to Resistance: Judith Butler's Critique of Norms (Ph.D. thesis). University of Helsinki. ISBN 978-951-51-3647-3.^{[permanent dead link]}
• Kirby, Vicki (2006). Judith Butler: Live Theory. London: Continuum. ISBN 0-8264-6293-6.
• Kulick, Don (April 2003). "No" (PDF). Language & Communication. 23 (2): 139–151. doi:10.1016/S0271-5309(02)00043-5. Archived from the original (PDF) on February 27, 2015. Considers performativity from a linguistic perspective.
• López, Silvia (2019). Los cuerpos que importan en Judith Butler. Madrid: Dos Bigotes. ISBN 978-84-949674-2-9.
• Perreau, Bruno (2004). Queer Theory: The French Response. Stanford, CA: Stanford University Press. ISBN 978-1-503-60044-7.
• Salih, Sarah (2004). The Judith Butler Reader. Malden, MA: Blackwell. ISBN 0-631-22594-3.
• Salih, Sarah (2002). Routledge Critical Thinkers: Judith Butler. New York: Routledge. ISBN 0-415-21519-6.
• Schippers, Birgit (2014). The Political Philosophy of Judith Butler. New York: Routledge. ISBN 978-0-415-52212-0.
• Thiem, Annika (2008). Unbecoming Subjects: Judith Butler, Moral Philosophy, and Critical Responsibility. New York: Fordham University Press. ISBN 978-0-8232-2899-7.
• Zaharijevic, Adriana (2023). Judith Butler and Politics. Edinburgh: Edinburgh University Press. ISBN 978-1399517089.

Further reading

• Avital Ronell, Judith Butler, Hélène Cixous on YouTube approach the notion of affinity through a discussion of "Disruptive Kinship", co-sponsored by Villa Gillet and the School of Writing at The New School for Public Engagement.
• Interview of Judith Butler about their new book "Frames of War" on New Statesman
• Review of "Giving an Account of Oneself. Ethical Violence and Responsibility", by Judith Butler, Barcelona Metropolis Autumn 2010. (in English)
• Interview with Judith Butler about politics, economy, control societies, gender and identity (2011)
• Judith Butler in conversation with Wesleyan University president Michael Roth on YouTube
• New Yorker magazine profile on Butler published in the print edition of May 6, 2024

External links

Wikimedia Commons has media related to Judith Butler.

Wikiquote has quotations related to Judith Butler.

• Biography Archived September 26, 2023, at the Wayback Machine – University of California, Berkeley
• "Dictionary of Literary Biography on Judith P. Butler (page 3)"

v t e Continental philosophy

v t e Feminist theory

v t e Social philosophy

Portals:

•  Biography
•  Philosophy
•  LGBTQ
•  Feminism
•  Judaism
•  California
•  Ohio
•  United States

Authority control databases

Categories: 

• 20th-century American academics
• 21st-century American academics
• 20th-century American essayists
• 21st-century American essayists
• 20th-century American philosophers
• 21st-century American philosophers
• 20th-century American non-fiction writers
• 21st-century American non-fiction writers
• 20th-century American women writers
• 21st-century American women writers
• Academic staff of European Graduate School
• American anti-racism activists
• American Ashkenazi Jews
• American democratic socialists
• American ethicists
• American feminist writers
• American lesbian writers
• American literary critics
• American media critics
• American non-binary writers
• American political philosophers
• American social philosophers
• Bennington College alumni
• Columbia University faculty
• Corresponding fellows of the British Academy
• Critical theorists
• American critics of religions
• Scholars of feminist philosophy
• Feminist studies scholars
• Feminist theorists
• Framing theorists
• American gender studies academics
• Jewish American academics
• Jewish American activists for Palestinian solidarity
• Jewish American anti-racism activists
• Jewish American feminists
• Jewish American non-fiction writers
• Jewish American philosophers
• Jewish ethicists
• Jewish American socialists
• Jews from Ohio
• Lesbian academics
• Lesbian feminists
• Lesbian Jews
• LGBTQ people from Ohio
• LGBTQ philosophers
• American literary theorists
• Literature educators
• Philosophers from Ohio
• Philosophers of sexuality
• Post-Zionists
• Postmodern feminists
• Presidents of the Modern Language Association
• Queer theorists
• Transfeminists
• Transgender studies academics
• University of California, Berkeley faculty
• Wesleyan University faculty
• Writers about activism and social change
• Writers from Cleveland
• Writers from Shaker Heights, Ohio
• Yale College alumni
• Yale Graduate School of Arts and Sciences alumni
• Non-binary lesbians
• LGBTQ media critics
• American LGBTQ rights activists
• Hegel scholars
• Post-structuralists
• American people of Hungarian-Jewish descent
• American people of Russian-Jewish descent
• 20th-century American LGBTQ people
• 21st-century American LGBTQ people
• 1956 births
• Living people

==

주디스 버틀러

• 문서
• 토론

• 읽기
• 편집
• 역사 보기

도구

위키백과, 우리 모두의 백과사전.

주디스 버틀러 Judith Butler
값찾기
신상정보
출생	1956년 2월 24일 클리블랜드
국적	미국
학력	베닝턴 대학교 예일 대학교 하이델베르크 루프레히트 카를 대학교 파란색
배우자	웬디 브라운

주디스 버틀러(Judith Butler, 1956년 2월 24일 ~ )는 미국의 철학자이자 젠더 이론가로, 그의 저작은 정치 철학, 윤리학, 여성주의, 퀴어 이론, 문학 이론에 영향을 주었다.^[1]  1993년부터 캘리포니아 대학교 버클리에서 강의하고 있으며 현재는 비교 문학 학부와 비평 이론 프로그램의 맥신 엘리엇 교수(Maxine Elliot Professor)이자 유러피언 그래주엇 스쿨(European Graduate School)의 한나 아렌트 교수(Hannah Arendt Chair)이다.^[2]

학문적으로 버틀러는 젠더에 대한 인식에 도전하고 젠더 수행성(gender performativity) 이론을 발전시킨 저작인 《젠더 트러블》(Gender Trouble: Feminism and the Subversion of Identity), 《바디스 댓 매터》(Bodies That Matter: On the Discursive Limits of Sex)로 잘 알려져 있으며, 이 이론은 현재 여성, 퀴어 연구에서 중심적인 역할을 하고 있다.^[3] 그의 저작은 젠더 연구와 담화에서의 수행성을 강조하기 위하여 종종 영화 연구에서도 활용되고 있다. 또한 성소수자 권리 운동도 적극적으로 지지하고 있으며, 다수의 정치적인 문제에 대하여 의견을 피력하고 있다.^[4] 특히 이스라엘의 정치와 이스라엘 팔레스타인 분쟁에 대한 그 영향에 대해서는 이스라엘이 유대인이나 유대인의 선택을 대표하는 것으로 여겨지지 않고 그런 것으로 받아들여져서도 안된다고 강조하며 매우 강력히 비판하고 있다.^[5][6]

영향

버 저작은 여성주의, 퀴어 이론, 대륙 철학에 영향을 주었다. 정신분석학, 문학, 영화, 퍼포먼스 연구, 비주얼 아트 등 다른 학문 분야에 대한 기여 또한 상당하다. 젠더 수행성에 대한 버틀러의 이론은 학계에서 젠더와 퀴어 정체성에 대한 이해를 바꾸었을 뿐만 아니라 전세계에서 다양한 종류의 정치적 활동, 특히 퀴어 운동을 형성시켰다.^[7][8][9] 또한 버틀러의 저작은 젠더 교육, 성소수자 육아, 트랜스젠더 비병리화에 대한 현대적 논쟁을 다루고 있다.^[10] 교황으로 선출되기 전, 베네딕토 16세는 버틀러의 젠더에 대한 주장을 반박하는 몇 페이지의 글을 쓰기도 하였다.^[11]

다수의 학자와 정치 활동가는 버틀러의 섹스/젠더 이분법으로부터의 급진적인 결별과, 여성주의와 퀴어 방법론, 사상, 연구에 대변혁을 일으킨, 권력이 주체를 형성하는 것을 돕는다는 주장을 비롯한 젠더에 대한 그의 비본질주의적 개념을 지지한다.^[12]

몇몇 비평가는 그의 난해한 산문 스타일 때문에 버틀러를 엘리트주의자라고 비판하는 한편, 다른 비평가는 그가 젠더를 "담론"으로 축소하고 젠더 주의주의(voluntarism)의 형성을 촉진시켰다고 주장한다. 예를 들어, 수전 바르도(Susan Bordo)는 몸은 젠더의 주요한 부분이라고 주장하고, 버틀러의 "수행되는 것"으로서의 젠더 개념을 반대하며, 버틀러가 젠더를 "언어"로 축소시켰다고 주장하였다.^[13] 특히 마사 누스바움은 버틀러에 대한 강경한 비판자로, 버틀러가 J. L. 오스틴의 아이디어를 오독하고, 잘못된 법적 주장을 하였으며, 버틀러가 지지하는 전복적 실행을 지도하기 위한 규범적 윤리 이론을 제공하지 못했다고 주장하였다.^[14]

각주

1.  Kearns, Gerry (2013). “The Butler affair and the geopolitics of identity”. 《Environment and Planning D: Society and Space》 31: 191–207. doi:10.1068/d1713.
2.  “Judith Butler, European Graduate School”. 2012년 9월 30일에 원본 문서에서 보존된 문서. 2015년 7월 14일에 확인함.
3.  Thulin, Lesley (2012년 4월 19일). “Feminist theorist Judith Butler rethinks kinship”. 《Columbia Spectator》. 2015년 9월 25일에 원본 문서에서 보존된 문서. 2013년 10월 9일에 확인함.
4.  “Judith Butler”. 《McGill Reporter》. McGill. 2015년 9월 25일에 원본 문서에서 보존된 문서. 2013년 10월 9일에 확인함.
5.  Gans, Chaim (2013년 12월 13일). “Review of Judith Butler's "Parting Ways: Jewishness and the Critique of Zionism"”. 《Notre Dame Philosophical Reviews》. 2015년 9월 20일에 원본 문서에서 보존된 문서. 2013년 9월 23일에 확인함.
6.  “US-Philosophin Butler: Israel vertritt mich nicht”. 《Der Standard》. 2012년 9월 15일. 2012년 9월 15일에 확인함.
7.  Butler, Judith. “Judith Butler's Statement on the Queer Palestinian Activists Tour”. alQaws for Sexual & Gender Diversity in Palestinian Society. 2013년 10월 23일에 원본 문서에서 보존된 문서. 2013년 10월 9일에 확인함.
8.  Butler, Judith (September 2011). “Bodies in Alliance and the Politics of the Street”. European Institute for Progressive Cultural Policies (eipcp). 2018년 12월 6일에 원본 문서에서 보존된 문서. 2013년 10월 9일에 확인함.
9.  Butler, Judith (May 2010). “Queer Alliance and Anti-War Politics”. War Resisters' International (WRI). 2014년 8월 8일에 원본 문서에서 보존된 문서. 2013년 10월 9일에 확인함.
10.  Saar, Tsafi (2013년 2월 21일). “Fifty shades of gay: Amalia Ziv explains why her son calls her 'Dad'”. 《Haaretz》.
11.  McRobbie, Angela (2009년 1월 18일). “The pope doth protest”. 《The Guardian》. 2013년 10월 9일에 확인함.
12.  Rottenberg, Catherine (2003년 8월 27일). “Judith Butler”. The Literary Encyclopedia. 2013년 10월 9일에 확인함.
13.  Hekman, Susan.
14.  “The Professor Parody” (PDF). 2007년 8월 3일에 원본 문서 (PDF)에서 보존된 문서. 2016년 6월 5일에 확인함.

==

ジュディス・バトラー

주디스 버틀러

• 페이지
• 노트

• 브라우징
• 편집
• 기록 보기

도구

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"

주디스 버틀러
Judith Butler

주디스 버틀러
탄생	1956년 2월 24일 (69세) 미국 , 오하이오 주 클리블랜드
시대	20세기 철학 21세기 철학
지역	서양 철학 미국 철학
학파	대륙철학 제3파 페미니즘 포스트 구조주의
연구분야	페미니즘 , 성 , 인간의 성 , 퀴어 이론 정치 철학 윤리학 정신 분석학 디스크 유대 철학
템플릿 보기

주디스 버틀러 ( Judith P. Butler , 1956년 2월 24일 - )는 미국 철학자 .

정치철학·윤리학에서 현상학까지 폭넓은 분야에서 활동하지만, 특히 현대 페미니즘 사상을 대표하는 한 사람으로 여겨지고 있다 ^[ 1 ] . 현재 캘리포니아 대학 버클리 교수사학 · 비교 문학 과 교수 .

내력

1956년, 오하이오주 클리블랜드 에서 아슈케나지계 유태인(박해를 피해 독일어권·구 동유럽 국가로 이주한 유태인)의 가정으로 태어난다 ^[ 2 ] . 버틀러의 회상에 따르면 어린 시절부터 철학서를 읽고, 특히 킬케골『저것인가, 이것인가 : 어느 삶의 단편』이나 ^{쇼펜하우어}『 의지와 표상으로서의 세계』, 스피노자『윤리학』 등을 ^{애독 했다} .

생가 근처에 있던 회당에 다니는 나이가 되면, 랍비 의 손잡이로 스피노자 신학이나 독일 관념론 을 체계적으로 배웠다 ^[ 3 ] . 고등학교를 졸업하면 우선 베닌턴 칼리지, 그 다음 예일 대학 에서 철학을 전공한 후, 1978년 예일 대학에서 철학 박사 학위를 취득 ^[ 4 ] . 이 기간 동안 풀 브라이트 유학생으로 독일에 머물렀고 하이델베르크 대학에서 가다마 강의를 수강하고있다 ^[ 5 ] .

박사 학위 취득 후는 웨슬리안 대학 에서 연구원으로서 연구를 계속하는 가운데, 박사 논문을 개고하여 '욕망의 주체: 헤겔 과 20세기 프랑스에서의 포스트 헤겔주의'라는 제목으로 출판했다. 1987-88년까지 프린스턴 고등연구소에서 보낸 후 조지 워싱턴 대학 에서 철학의 준교수로 취임. 버틀러가 주저의 하나 '젠더 트러블'을 집필한 것은 요즘이다 ^[ 6 ] . 존스 홉킨스 대학 으로 옮겨 거기에 1993년까지 교편을 취한 후 캘리포니아 대학 버클리교로 옮겨 현재까지 동교에서 연구를 계속하고 있다.

1990년에 간행된 '젠더 트러블 ' 에서 버틀러는 미셸 푸코 에 의해 선편된 젠더 와 섹슈얼리티 연구를 대담하게 추진했다. 또 이 책은 정치철학·젠더학뿐만 아니라 문학비평부터 페미니즘 운동까지 폭넓은 영역에서 젠더와 성적 마이너리티를 둘러싼 획기적인 주장으로 받아들여져 버틀러는 세계적인 명성을 얻게 되었다 ^[ 2 ] .

이후 '문제=물질이 되는 신체'(1993), '권력의 심적인 삶', '촉발하는 말'(모두 1997)부터 '어셈블리-행위 수행성·복수성·정치'(2015)까지 정력적으로 단저를 발표하고 있다.

또 버틀러는 연구자이자 동시에 활발한 정치활동가이기도 하며, 섹슈얼리티에 관련된 수많은 정치단체에 협력하여 자주 정치적 발언을 하고 있다 ^[ 4 ] . 1994~97년까지 뉴욕에 본거지를 둔 ' 국제 게이 레즈비언 인권위원회 '의 대표를 맡은 것 외에 미국에 의한 아프가니스탄이나 이라크 침입, 압그레이브 수용소 사건 등에 있어서도 항의활동에 참가하고 있다 ^[ 1 ] . 2012년 테오도르 아돌노상 수상.

성별 문제

→자세한 것은 「젠더 트러블」을 참조

연구활동 초기부터 버틀러가 지속적으로 관심을 갖고 있는 것은 욕망과 주체의 관계, 즉 인간이 사물을 판단하거나 뭔가에 욕망을 돌릴 때 무엇이 ​​그러한 판단·욕망의 주체가 되는지, 그러한 행동은 역사·사회로부터 어떤 제약을 받고 이루어져 ^{있는가 라는 것이다} . 근대사회는 개인이 '독립한 주체로 판단을 내리는' 것이 당연한 전제가 되고 있지만, 그 주체성은 그렇게 자명한 것일까, 실제로는 역사·사회에 의한 우발적인 제약이 '주체' 안에 복잡하게 들어가 그 '주체'의 의식하지 않는 곳에서 다양한 억압을 받고 ^{있는 것은 아닐까} .

이 문제 의식을 「젠더」에 맞추어 전개한 것이 주저의 하나 「젠더 트러블」이다.

섹스는 자명하다

이 책에서 버틀러는 먼저 '섹스'와 '젠더'라는 두 가지 범주를 재검토한다. 그때까지의 페미니즘은, 「남녀」라고 하는 움직이기 어려운 자연의 성차(섹스) 위에 「젠더」라고 하는 문화적인 구축물이 만들어지고 있다고 생각해, 후자의 「젠더」에 유래하는 전통적인 성 구분·성 역할(「남자는 밖에서 일하고・여자는 가정을 지킨다 ^」 5 ] .

그러나 버틀러에 따르면 '섹스'도 이미 문화적인 구축물에 불과하다. 인간의 신체는 실제로는 어디에서 어디까지를 '기관'이라고 명명할지가 혼돈으로 되어 있는 '불연속적인 속성의 덩어리' ^{[ 7 ] 에 불과하지만, 거기에 역사적·문화적인 억압 아래 가슴이나 음경·질 등 을 '성적 부분'으로 나누어 버리는 작업에 의해 '남자와 여자'라는 자연의 차이} 가 있다 . 이렇게 집사는 주장한다.

「원래 「섹스」란 도대체 무엇일까. 그것은 자연인가, 해부학상의 것인가, 염색체인가, 호르몬인가. (…) 섹스의 자연스러운 사실처럼 보이는 것은, 사실은 그것과는 다른 정치적, 사회적 이해에 기여하기 위해, 다양한 과학적 언설에 의해 언설상, 만들어진 것에 지나지 않는가. (…) 아마 「섹스」라고 불리는 이 구축물이야말로, 젠더와 같이, 사회적으로 구축된 것이다. "실제 아마 섹스는 항상 성별일 것이다"

욕망하는 주체

성적 욕망의 주체인 동시에 대상이기도 한 존재로서 역사적으로 널리 받아들여 온 '남자/여자'라는 카테고리 자체가 일반적으로 생각할 만큼 자명하고 견고한 것이 아니라 문화적인 억압에 의해 이루어져 있다는 주장은 '자연의 성차'를 당연한 전제로 한 ^{기존 의 페미니즘 운동 에 근본} . 동시에 이것은 '주체란 무엇인가'라는 헤겔에서 푸코에 이르는 서양 정치사상상의 중요한 주제를 현대적 과제 아래에 재설정하려는 시도이기도 했기 때문에 본서는 정치사상·윤리학에서 현상학까지 폭넓은 분야에 큰 영향을 미쳤다 ^[ 4 ] .

또 '남녀'라는 성구분이 자연스럽고 고래 불변인 것이라면, 예를 들어 동성애자와 같은 존재는 '발달상의 실패 또는 논리적 불가능성' ^[ 9 ] 으로 밖에 위치할 수 없지만, 현실에는 많은 사회·문화에서 다양한 성적 마이너리티는 “항상 존재하고 증식하고 있다” ^[ 9 ] . 버틀러의 고찰은, 그때까지의 페미니즘 운동이 그러한 성적 마이너리티와의 연대를 회피해 온 것에 대한 비판이며 ^[ 1 ] , 동시에 「성적 마이너리티」라는 존재를 사상사적으로 자리매김해, 그 정치 활동에 이론적 기반을 주려고 하는 시도이기도 했다 ^[ 10 ] .

그 때문에 본서는 성적 마이너리티의 권리 향상을 호소하는 많은 정치단체에 의해 획기적인 서로 받아들여져 현재는 LGBTQ 운동의 중요한 이론적 지주로서 널리 읽혀지고 있다 ^[ 11 ] .

사상·에피소드

• 동성애자 임을 스스로 공언하는 주디스 버틀러는 퀴어 이론 등을 이용해 " 이성애 는 인위적으로 만들어진 것"이라고 주장한다. 그 논거는 마찬가지로 동성애자인 곳의 푸코 에 의거하면서 성의 체제가 남녀라는 '이항 대립'으로 구성되어 있는 것을 '억압'이라고 생각하고 있다 ^[ 12 ] .
• 레즈비언 이라는 것을 공언하고 있어 2006년 1월에 일본에 왔을 때에는 강연장은 물론 레즈비언 커뮤니티의 축제로 되었다 ^[ 13 ] .
• 유대교 개혁파 의 열심한 신자이기도 하고, 유대계의 출자임을 강하게 의식하고 있으며, 최근의 연구에서는 유대 철학 에 관심을 가지고 있다. 또한 이스라엘 팔레스타인 문제 에 대해서는 이스라엘 정부에 의한 식민지 지배적인 통제 및 이스라엘에서의 유대계 시민에 의한 아랍계 시민의 박해를 엄격히 비판하고 있다 ^[ 14 ] .

반 젠더 운동과 트랜스 배제 래디컬 페미니즘에 대한 코멘트

버틀러는 2020년 트랜스 배제적 라디칼 페미니즘은 “주류파의 이름으로 말하고자 하는 비주류파의 운동이며, 우리의 책임은 그것을 거부하는 것”이라고 말했다 ^[ 15 ] . 2021년에는 반 젠더 운동 을 파시스트 의 동향으로 설명하고, 트랜스, 논 바이너리 , 젠더퀴아를 표적으로 하고 있는 그러한 운동과 손을 잡는 것에 대해, 자칭 페미니스트에 대해 경고를 하고 있다 ^{[ 16 ] [ 17 ]} . 2019년 논문에서 버틀러는 “언론의 혼란은 적어도 이러한 (반젠더) 운동의 일부에서 파시스트적인 구조와 매력을 구성하는 것의 일부이다. 북반구에서 문화 수입물로서의 성 ―에 반대할 수 있는 것과 동시에 그 반대운동 그 자체를 남반구의 추가 식민지화에 반대하는 사회운동으로 볼 수 있다 ^. 18 ] .

'가디언' 종이 인터뷰

2021년 9월 7일, 가디언은 쥬얼스 그리슨에 의한 버틀러의 인터뷰 ^[ 19 ] 를 게재했으며, 여기에는 버틀러의 트랜스 배제적 페미니스트 ("젠더 비판적 페미니스트" 혹은 " TERFs ")에 대한 비판이 포함되었다. 위 스파 논쟁 에 대한 질문에 대해 ^[ 20 ] , 버틀러는 "반젠더 이데올로기 는 우리 시대의 파시즘의 지배적인 계통의 하나이다"라고 말했다 ^[ 21 ] . 공개로부터 몇 시간 이내에, 이 발언을 포함한 3개의 단락이 삭제되고 있어, 「이 기사는 인터뷰가 행해진 후 발생한 전개를 반영하기 위해 2021년 9월 7일에 편집되었다」라고 설명의 주기가 이루어지고 있다 ^[ 22 ] .

그 후 '가디언'은 주디스 버틀러가 TERF를 파시스트와 비교한 것에 대해 검열을 하고 있다고 비난받았다. 영국의 작가 로즈 카베니는 그것을 "편견이 가득한 부정 행위의 정말 충격적인 순간"이라고 부르고 영국의 트랜스젠더 활동가에서 작가의 주노 도슨은 검열을 시도하려는 시도가 오히려 선전이 되어 버린다는 스트라이샌드 효과 ^{를 가디언} 이 ^부주의 했다 . 다음날, 가디언은 "우리의 편집 기준에 실패"를 인정했다 ^[ 22 ] .

주요 저작

단독

• Subjects of Desire: Hegelian Reflections in Twentieth-Century France , (Columbia University Press, 1987).

오카와치 야스키 ·오카자키 유카·오카자키 류·노지리 에이이치역 “욕망의 주체――헤겔과 20세기 프랑스에 있어서의 포스트·헤겔주의”(호리노우치 출판, 2019년)

• Gender Trouble : Feminism and the Subversion of Identity , (Routledge, 1990).

다케무라 카즈코 역 『젠더 트러블――페미니즘과 정체성의 교란』( 청도사 , 1999년)

• Bodies that Matter: On the Discursive Limits of " Sex" , (Routledge, 1993 ) .

• Excitable Speech : A Politics of the Performative , (Routledge, 1997).

다케무라 카즈코 역 『촉발하는 말――언어・권력・행위체』(이와나미 서점 , 2004년)

• The Psychic Life of Power: Theories in Subjection , (Stanford University Press, 1997).

사토 카유키 · 시미즈 토모코역 “권력의 심적인 생――주체화=복종화에 관한 여러 이론”( 월요사 , 2012년 ※절판)

사토 카유키 · 시미즈 토모코 역 “[신판] 권력의 심적인 생 주체화=복종화에 관한 여러 이론”( 월요사 , 2019년)

• Antigone's Claim: Kinship between Life & Death , (Columbia University Press, 2000).

다케무라 카즈코 역 「안티고네의 주장――문의되는 친족 관계」( 청도사 , 2002년)

• Giving an Account of Oneself: A Critique of Ethical Violence , (Koninklijke Van Gorcum, 2003 ) .

• Precarious Life: the Powers of Mourning and Violence , (Verso, 2004).

혼 바시 테츠야 역 「생의 아야우사――애도와 폭력의 정치학」(이분샤 , 2007년)

• Undoing Gender , (Routledge, 2004).
• Giving An Account of Oneself , (Fordham University Press, 2005).

사토 카유키・시미즈 토모코 역 「자신을 설명하는 것――윤리적 폭력의 비판」( 월요사 , 2008년)

• Frames of war: when is life grievable? , (Verso, 2009).

시미즈 아키코 번역 「전쟁의 틀――생은 언제 한탄할 수 있는 것인가」(쓰 쿠마 서방, 2012년)

• Parting Ways: Jewishness and the Critique of Zionism , (Columbia University Press, 2012).

오하 시 요이치 ·기시 마도카 역 『분리도――유대성과 시오니즘 비판――』( 청토사 , 2019년)

• Notes toward a Performative Theory of Assembly , (Harvard University Press, 2015).

사토 카유키・시미즈 토모코역「어셈블리――행위 수행성・복수성・정치」( 청도사 , 2018년)

• The Force of Nonviolence : An Ethico-Political Bind , (Verso, 2020).

사토 카유키 · 시미즈 토모코역 “비폭력의 힘”(청토사 , 2022년)

• What World Is This ?: A Pandemic Phenomenology (Columbia University Press, 2022)

공저

• Contingency, Hegemony, Universality: Contemporary Dialogues on the Left , with Ernesto Laclau and Slavoj Zizek, (Verso, 2000).

에르네스트 라클라우 , 주디스 버틀러, 슬라보이 지제크 / 타케무라 카즈코 , 무라야마 토시카츠 번역 “ 우발성·헤게모니·보편성――새로운 대항 정치에의 대화”( 청도 사 , 2002년)

• Who Sings the Nation-State?: Language, Politics, Belonging , with Gayatri Spivak, (Seagull Books, 2007).

다케무라 카즈코 역 『국가를 노래하는 것은 누구인가? ――글로벌·스테이트에 있어서의 언어·정치·귀속”(이와나미 서점 , 2008년)

공편 저

• Feminists Theorize the Political , co-edited with Joan W. Scott, (Routledge, 1992).
• What's Left of Theory?: New Work on the Politics of Literary Theory , co-edited with John Guillory and Kendall Thomas, (Routledge, 2000).

각주

1. ↑ ^a b c d Sauer, Michelle M., and Sauer. "Butler, Judith (b. 1956)." Encyclopedia of Contemporary LGBTQ Literature of the United States, edited by Emmanuel S. Nelson, Greenwood, 1st edition, 2009.
2. ↑ ^a b Suri, Miranda Stockett. "Butler, Judith (1956–)." The International Encyclopedia of Human Sexuality, edited by Patricia Whelehan, and Anne Bolin, Wiley, 1st edition, 2015.
3. ^ ^a b c Judith Butler, Undoing Gender. London: Routledge.
4. ^ ^a b c Lloyd, Moya, and MOYA LLOYD. "Judith Butler." The Wiley-Blackwell Companion to Major Social Theorists, edited by George Ritzer, and Jeffrey Stepnisky, Blackwell Publishers, 1st edition, 2011.
5. ↑ ^a b Simonds, Candice Bryant, and Paula Brush. "Butler, Judith." Encyclopedia of Social Theory, George Ritzer, Sage Publications, 1st edition, 2004.
6. ↑ ^a b Clough, Patricia T. "Judith Butler." The Blackwell Companion to Major Contemporary Social Theorists , edited by George Ritzer, Blackwell Publishers, 1st edition, 2003.
7. ^ ^a b 다케무라 카즈코 번역 “젠더 트러블-페미니즘과 정체성의 교란” 청도사, 1999, p. 205
8. ↑ Mitchell, Kaye, and KAYE MITCHELL. "Butler, Judith." The Encyclopedia of Literary and Cultural Theory, edited by Michael Ryan, Wiley, 1st edition, 2011. Credo
9. ^ ^a b 다케무라 카즈코 번역 "젠더 트러블 - 페미니즘과 정체성의 교란"청도사, 1999, p. 47.
10. ↑ Rogers, Mary F. "Postmodernist Feminism." Encyclopedia of Social Theory, George Ritzer, Sage Publications, 1st edition, 2004. Credo
11. ↑ Gardiner, Judith Kegan, "Female Masculinity." International Encyclopedia of Men and Masculinities, edited by Michael Flood, et al., Routledge, 1st edition, 2007. C
12. ↑ 『페미니즘 이론사전』아카시 서점 .
13. ↑ 『현대사상 10월 임시증간 주디스 버틀러』
14. ↑ Falcone, Daniel (2014년 10월 28일). “ Judith Butler: On Israel, Palestine and Unacceptable Dimensions of the Status Quo ” (영어). Truthout . 2020년 12월 10일에 확인함.
15. ↑ “Judith Butler on the culture wars, JK Rowling and living in "anti-intellectual times"” . New Statesman 2021년 11월 17일에 확인함.
16. ↑ Butler, Judith. “Why is the idea of ​​'gender' provoking backlash the world over?” . The Guardian 2021년 11월 17일에 확인함.
17. ↑ “Judith Butler says the 'anti-gender ideology movement' is a dangerous 'fascist trend'” . Pink News 2021년 11월 18일에 확인함.
18. ↑ Butler, Judith (2019). “What Threat? The Campaign Against "Gender Ideology"” . Glocalism 2019 (3). doi : 10.12893/gjcpi.2019.3.1 .
19. ↑ Gleeson, Jules (2021년 9월 7일). “ Judith Butler: 'We need to rethink the category of woman' ”. The Guardian . 2021년 9월 8일에 확인함.
20. ↑ Ngo, Andy (2021년 9월 17일). “Wi Spa suspect still at large — has history of indecent exposure and masturbation” . New York Post (New York) 2021년 10월 29일에 확인함.
21. ↑ Mayhew, Freddy (2021년 9월 8일). “Guardian pulls quotes from interview in which academic compared 'anti-gender ideology' to fascism” . Press Gazette (London) 2021년 9월 10일에 확인함.
22. ↑ ^a b Maiberg, Emanuel (2021년 9월 8일). “ Why The Guardian Censored Judith Butler on TERFs ”. Vice . 2021년 9월 8일에 확인함.
23. ↑ Wakefield, Lily (2021년 9월 8일). “ The Guardian accused of 'censoring' Judith Butler interview comparing TERFs to fascists: 'Cowards' ”. PinkNews . 2021년 9월 8일에 확인함.

관련 문헌

• Davies, Bronwyn. Judith Butler in Conversation: Analyzing the Texts and Talk of Everyday Life. London: Routledge, 2007.
• Kirby, Vicki. Judith Butler: Live Theory. New York: Continuum, 2006.
• Lloyd, Moya. Judith Butler: From Norms to Politics. Cambridge: Polity, 2007.
• Salih, Sarah, ed. The Judith Butler Reader. Oxford: Blackwell, 2004.
• Salih, Sarah. Judith Butler . London: Routledge, 2002.
• Thiem, Annika. Unbecoming Subjects: Judith Butler, Moral Philosophy, and Critical Responsibility. New York: Fordham University Press, 2008.
• 「총특집 주디스 버틀러 : 『젠더 트러블』에서 『어셈블리』로」(『현대 사상 임시 증간』 청도사, 2019년 3월)
• 「총특집=주디스 버틀러」(『현대 사상 임시 증간』청도사, 2006년 10월)
• 「특집 주디스 버틀러 : 젠더 트러블 이후」(『현대 사상』 청도사 2000년 12월)
• 후지타카 카즈키「주디스 버틀러 : 생과 철학을 베팅한 싸움」(이분샤, 2018)

외부 링크

• Judith Butler Faculty page @ European Graduate School.
• 캘리포니아 대학 버클리 학교 직원 페이지 - Judith Butler

관련 항목

위키미디어 커먼즈에는 주디스 버틀러와 관련된 카테고리가 있습니다.퀴어 이론
동성애
성별 연구
다케무라 카즈코
==


==

Judith Butler: their philosophy of gender explained
Published: October 20, 2022

https://theconversation.com/judith-butler-their-philosophy-of-gender-explained-192166


AuthorAnna Szorenyi

Lecturer in Gender Studies, University of Adelaide
Disclosure statement

Anna Szorenyi does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.


https://doi.org/10.64628/AA.a43fu9ryt


It would be difficult to overstate the importance of the American philosopher and gender theorist Judith Butler, both for intellectuals and for queer communities. There are scholarly books, university courses, fan clubs, social media pages and comics dedicated to Butler’s thinking.

They (Butler’s preferred pronoun) did not single-handedly invent queer theory and today’s proliferation of gender identities, but their work is often credited with helping to make these developments possible.

In turn, political movements have often inspired Butler’s work. Butler served on the International Gay and Lesbian Human Rights Commission, spoke at the Occupy Wall Street protests, has defended Boycott, Divestment and Sanctions campaigns, and famously declined a Civil Courage Award in Berlin because of racist comments made by the organisers.

This has at times led to controversy. Some right-wing movements and religious figures who are attached to conservative gender roles have seen Butler as a threat to society. This is ironic, given Butler’s work has always maintained a commitment to justice, equality and non-violence.
Gender performativity

The most influential concept in Butler’s work is “gender performativity”. This theory has been refined across Butler’s work over several decades, but it is addressed most directly in Gender Trouble (1990), Bodies That Matter (1993) and Undoing Gender (2004).

In these works, Butler sets out to challenge “essentialist” understandings of gender: in other words, assumptions that masculinity and femininity are naturally or biologically given, that masculinity should be performed by male bodies and femininity by female bodies, and that these bodies naturally desire their “opposite”.


Living in gay and lesbian communities, Butler had seen how even in feminist circles, these assumptions often resulted in unliveable lives for those who did not follow gendered expectations.

Butler therefore set out to challenge the way descriptions of current ways of performing masculinity and femininity are usually also taken to be values about the right way to do gender. Butler uses the concept of gender “norms” to describe this confusion of what “is” with what “should be”, a confusion that prevents us seeing other possible ways of life as legitimate, or even imagining such possibilities at all.

Instead, Butler proposes that gender is not biological, but “performative”. The term “performativity” does not simply mean performance. We can think of it in terms of the linguist J.L. Austin’s concept of the “performative utterance”, which refers to a statement that brings about that which it states. The classic example is “I now pronounce you man and wife”. Spoken by a person socially approved to do so, these words create a married couple.

Butler argues that gender works in this way: when we name a child as “girl” or “boy”, we participate in creating them as that very thing. By speaking of people (or ourselves) as “man” or “woman”, we are in the process creating and defining those categories.

Some gender theory distinguishes between biological “sex” and social “gender”, but Butler finds this counterproductive. For Butler, it makes no sense to talk about biological “sex” existing outside of its social meanings. If there is such a thing, we can’t encounter it, because we are born into a world that already has a particular understanding of gender, and that world then retrospectively tells us the meaning of our anatomy. We can’t know ourselves outside of those social meanings. In fact, much of Butler’s work reminds us we cannot fully know ourselves at all.


At this point, Butler is often accused of thinking gender is entirely caused by language and has nothing to do with bodies, or that we can simply decide what gender to be when we wake up in the morning.

But this is not what they mean. Butler argues that we reproduce gender not only through repeated ways of speaking, but also of doing. We dress in certain ways, do certain exercises at the gym, use particular body language, visit particular kinds of medical specialists, and so on. Through such repetitions, gender is reinforced, layer by layer, until it seems inescapable.

However, this work of creating and redefining gender is never finished – for gender norms to hold, they must be constantly repeated. This means in the longer term, gender norms are intrinsically open to change. We can never get them exactly “right”, and if we stop doing them, or do them differently, we participate in changing their meaning. This opens up possibilities for gender to change.

These are not easy ways to think, because they challenge some of our most familiar assumptions about what a person is, what gender is, and how language works. This is one reason why Butler’s writing has been notorious for being “difficult”. But the popularity of their work shows there are many people who feel their lives are not adequately described by “common sense” ways of thinking.

Read more: Explainer: what does it mean to be 'cisgender'?
Grievable life, vulnerability and non-violence

Over the past 20 years, Butler’s writing has expanded beyond gender into other areas of political exclusion and oppression. An underlying theme across much of this more recent work is a concern about the ways some people are discounted as “human”.


Butler summarises this through the concept of “grievable life”, which draws attention to the ways in which some lives are not publicly mourned, because they were never publicly acknowledged as being properly alive in the first place. For example, Butler points out that AIDS victims rarely receive obituaries in mainstream US newspapers, nor do prisoners in Guantanamo Bay, Palestinians killed by the Israeli military, Black people killed by US police, or refugees and stateless people who die crossing borders.

These populations can be abandoned to unliveable, precarious lives and unnoticed deaths without any serious public accountability. In our contemporary globalised, neoliberal world, more and more people are living in such situations, without adequate social support, health care, sustainable environments or access to the public sphere. Butler calls this situation “precarity”.

Often this exclusion is justified through “frames of war”, which position certain groups of people as threats to “security”. To defend this security, it is tempting to violently impose precarity on others, as the US administration did after 9/11 in the “war on terror”.


To counter such frames of war, Butler proposes an ethics of non-violence, based on the understanding that we become ourselves only in relation to others. This means that no life is fully secure, self-contained or independent. We cannot choose who shares the planet with us, and they can always hurt us. Ultimately, if we are to survive together, we must learn to acknowledge and live with mutual vulnerability, as challenging as that may be.

This may sound idealistic, but it is not an ethics that assumes people are “nice”. It starts from the proposition that they are not. Performing non-violence will always be ambivalent and difficult, especially in a violent world. But it is in our own interests to realise that our own capacity to live a “liveable life” depends on life-sustaining conditions that also allow others (human and non-human) to live.

Butler finds performative enactments of this approach in some collective protests, such as the Occupy Wall Street movement in New York and the 2013 Gezi Park protests in Turkey, in which people from different backgrounds gathered to call for a more just and equitable world.

Butler reminds us that vulnerability is not all bad; it is what makes life possible. All bodies must be in some way open to the world and to others. They must be able to take in and give out: to eat, breathe, speak, be intimate. A body unable to do this could not be alive. Ultimately, Butler reminds us, often poetically, that to be fully ourselves, we need each other.
Gender
Explainer
Queer theory
Judith Butler

==