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Lacanian theory must be understood as a kind of “slave morality.

Judith Butler

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Judith Butler
Age: 68
Born: 1956
Born: February 24
Art Theorist
Feminist
Journalist
Literary Critic
Philosopher
Sociologist
University Teacher
Writer
Cleveland
Ohio
Judith P. Butler
Judith Pamela Butler
Morality
Understood
Theory
Must
Kind
Slave

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People who expect enmity to suddenly convert into love are probably using the wrong model.
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Gender is not something that one is, it is something one does, an act… a doing rather than a being.
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Parody by itself is not subversive, and there must be a way to understand what makes certain kinds of parodic repetitions effectively disruptive, truly troubling, and which repetitions become domesticated and recirculated as instruments of cultural hegemony
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Surely binationalism is not love, but there is, we might say, a necessary and impossible attachment that makes a mockery of identity, an ambivalence that emerges from the decentering of the nationalist ethos and that forms the basis of a permanent ethical demand.
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I wonder about economic sanctions, though, since that is a way that states engage in boycotts against one another.
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I think I never expected Gender trouble to have any particularly revolutionary effect so whatever effects it has, I'm always surprised.
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Perhaps the promise of phallus is always dissatisfying in some way.
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Popular sovereignty has to be given by a people to itself, and this is the important meaning of self-determination.
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It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.
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Although the history of dispossession and exile for Jews is very different from the history of dispossession and exile for Palestinians, they both have recent and searing experiences which might allow them to come to a common understanding on the rights of refugees, or what it might mean to live together with resonant histories of that kind.
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It is true that non-governmental organisations working within strong human rights frameworks are now confounded by securitarian forms of logic and power that extend the paternalistic bias of their work in new ways.
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I must say, I feel the reception of my work is none of my business.
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We need a legal and political understanding of the right of the refugee, whereby no solution for one group produces a new class of refugees - you can't solve a refugee problem by producing a new, potentially greater refugee problem.
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We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world.
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I do think it's important that we experiment with new vocabularies. That new words help us conceptualize our social existence in a different way.
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People who have been made stateless by military occupation are entitled to repatriation, and then the question is to which state, or to what polity or area? Those who have had their goods taken away are entitled to compensation of some kind. These are basic international laws.
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Let's face it. We're undone by each other. And if we're not, we're missing something.
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Race and class are rendered distinct analytically only to produce the realization that the analysis of the one cannot proceed without the other. A different dynamic it seems to me is at work in the critique of new sexuality studies.
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What does it mean then to live with one another? It can be unhappy, it can be wretched, it can be ambivalent, it can even be full of antagonism, but all of that can play out in the political sphere without recourse to expulsion or genocide. And that is our obligation, to stay in the sphere with whatever murderous rage we have, without acting on it.
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So for instance in rap music, you very often hear words that would seem very racist, or very misogynous or very homophobic but in some of those instances, the words are being taken back or redefined so that they lose their injurious quality.
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