Böcker av Judith Butler

One of America's leading feminist voices examines the world of violence and terror, and asks why some lives are more valued than others. Through five essays, this book responds to various US policies to wage perpetual war, and calls for an understanding of how mourning and violence might instead inspire solidarity and a quest for global justice.

In Frames of War, Judith Butler explores the media’s portrayal of state violence, a process integral to the way in which the West wages modern war. This portrayal has saturated our understanding of human life, and has led to the exploitation and abandonment of whole peoples, who are cast as existential threats rather than as living populations in need of protection. These people are framed as already lost, to imprisonment, unemployment and starvation, and can easily be dismissed. In the twisted logic that rationalizes their deaths, the loss of such populations is deemed necessary to protect the lives of ‘the living.’ This disparity, Butler argues, has profound implications for why and when we feel horror, outrage, guilt, loss and righteous indifference, both in the context of war and, increasingly, everyday life.This book discerns the resistance to the frames of war in the context of the images from Abu Ghraib, the poetry from Guantanamo, recent European policy on immigration and Islam, and debates on normativity and non-violence. In this urgent response to ever more dominant methods of coercion, violence and racism, Butler calls for a re-conceptualization of the Left, one that brokers cultural difference and cultivates resistance to the illegitimate and arbitrary effects of state violence and its vicissitudes.

Judith Butler elucidates the dynamics of public assembly under prevailing economic and political conditions. Understanding assemblies as plural forms of performative action, she extends her theory of performativity to show why precarity-destruction of the conditions of livability-is a galvanizing force and theme in today's highly visible protests.

Judith Butler's new book considers the way in which psychic life is generated by the social operation of power, and how that social operation of power is concealed and fortified by the psyche that it produces. It combines social theory, philosophy, and psychoanalysis in novel ways, and offers a more sustained analysis of the theory of subject formation implicit in her previous books.

Come si vive dopo l'11 settembre? Quali conseguenze per le vite private e per le libertà individuali? Opponendosi all'uso della violenza come risposta al lutto collettivo, Judith Butlersostiene che la posizione di privilegio del mondo occidentale ci consente di immaginare unmondo in cui l'interdipendenza tra i popoli e gli individui divenga la base di una comunitàpolitica globale. "Ciascuno di noi in parte è politicamente costituito dalla vulnerabilità socialedel proprio corpo - dice Butler - in quanto luogo del desiderio e della vulnerabilità fisica, luogodi una dimensione pubblica a un tempo esposta e assertiva". La filosofa americana sostieneun'etica non violenta, fondata sulla consapevolezza della vulnerabilità e precarietà della vitaumana, e ci mostra come una più profonda comprensione del significato del lutto e dellaviolenza possa invece condurci verso nuove forme di solidarietà e giustizia globale.Judith Butler (Cleveland, 1956) insegna Letterature comparate e Retorica all'Universitàdi Berkeley (California) dove è anche co-direttrice del programma di Critical Theory. Libriquali Questione di genere e La rivendicazione di Antigone sono presto diventati dei classicidel femminismo internazionale nei quali Butler capovolge il concetto di corpo sessuatoconsiderato non come dato biologico ma come costruzione culturale.Il testo di Judith Butler che qui presentiamo in una nuova edizione, leggermente modificata rispetto alla precedente, appartiene a pieno titolo a questa nuova tendenza degli studi femministi, ed anzi è il capostipite di una precisa modalità di fare politica femminista. Esso infatti declina in modo innovativo le riflessioni relative al gender, alla sessualità, alla vivibilità di corpi e desideri, intrecciando il lessico della riflessione femminista e queer con quello proprio della riflessione politica mainstream. Guerra e violenza, in altre parole, sono interrogate a partire dall'insolita prospettiva del dolore e della perdita. Quando uscì nel 2004 negli Stati Uniti, e poco dopo anche in Italia, Precarious Life fu subito molto letto e apprezzato. Con una certa dose di audacia intellettuale il testo infatti presentava una lettura del post 11 settembre che si discostava sia dalla superficialità dei resoconti giornalistici sia dalla specificità delle produzioni accademiche. Con sapiente capacità comunicativa, esso tentava di parlare ad una audience più vasta delle solite ristrette cerchie intellettuali e allo stesso tempo non rinunciava ad affrontare con profondità filosofica questioni che in genere i pubblici dei media di massa non sono abituati a frequentare. (dall'introduzione di Olivia Guaraldo)

This book brings together a group of Judith Butler's philosophical essays written over two decades that elaborate her reflections on the roles of the passions in subject-formation through an engagement with Hegel, Kierkegaard, Descartes, Spinoza, Malebranche, Merleau-Ponty, Freud, Irigaray and Fanon.

What does it mean to lead an ethical life under vexed social and linguistic conditions? In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice -one responsive to the need for critical autonomy yet grounded in the opacity of the human subject.

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew.Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism. Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in Phenomenology of Spirit to its appropriation by Kojeve, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition that has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject.

Undoing Gender addresses the regulation of sexuality and gender that takes place in psychology, aesthetics, and social policy.