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(Post-)structuralism between France and the United States
Edward Baring

-Strauss and Roland Barthes foregrounded anonymous structures that transcended and determined the self. Moving on at pace, so the narrative goes, these ideas were challenged by a range of post-structuralists, most prominently Jacques Derrida but also Gilles Deleuze, Luce Irigaray and Julia Kristeva. The ‘post-structuralists’ added a dash of Nietzsche to the staid structuralist mix, which tended to dissolve certainties and unsettle the structures that earlier scholars had described. Despite the attractive simplicity of

in Post-everything
Heather Walton

in her fascinations and bodily obsessions to the little boy. He eradicates the specificity of the feminine, marking the girl child as castrated. This castration is, for Freud, a necessary wounding which will bind female eroticism to masculine gratification. 88 Tina Chanter states that to write philosophy ‘is to speak the voice of universality, to seek for ultimate causes behind appearances, to account for why “reality” is the way it is, to unify, synthesise and systematize’ (1995: 141). Like Derrida, Irigaray regards the unacknowledged violence of the

in Literature, theology and feminism
Heather Walton

’ childhood was marked by war, occupation and 95 struggles against colonialism. She married at eighteen and migrated to France, where she completed her education and began research on the works of James Joyce. She met Jacques Derrida in 1962 and, by the mid-1960s, was immersed in French literary and cultural circles. Although active in the radical movements of 1968 she also successfully defended her doctoral thesis in that year, and in 1969 she was appointed Chair in English Literature at Paris VIII University, where she has continued to teach throughout her career

in Literature, theology and feminism
Mnemotechnics and the ghost of ‘the folk’
Sas Mays

9 From the premodern to the postmodern: mnemotechnics and the ghost of ‘the folk’ Sas Mays Introductory notes: spectres, mnemotechnics, and epistemological politics In Derrida’s Specters of Marx, a ghost is a figure of memory – retrospective or anticipatory – and thus a figure of tradition and history, and of inheritance.1 As the complex, heterogeneous field of inheritance imperatively enjoins us to ‘filter, sift, criticise’ – to make sense of our inheritance – a ghost is, therefore, immediately an issue of judgement and of classification.2 We might be reminded

in The machine and the ghost
Art and the spectre of ecological catastrophe
Charlie Gere

-made clouds’, but the issues their work invokes haunt our current reading of Ruskin, like the revenant that, in Jacques Derrida’s words, returns from the future.5 Clouds, man-made or otherwise, are also in themselves quasi-spectral phenomena, which are appropriate objects through which to think about questions of haunting, especially in relation to the environment, as Ruskin himself was well aware. It is through the work of Ruskin that I explore some of the relations between haunting and ecological catastrophe. It is my view that Ruskin articulates a prescient understanding

in The machine and the ghost
Abstract only
Writing American sexual histories
Author: Barry Reay

The archive has assumed a new significance in the history of sex, and this book visits a series of such archives, including the Kinsey Institute’s erotic art; gay masturbatory journals in the New York Public Library; the private archive of an amateur pornographer; and one man’s lifetime photographic dossier on Baltimore hustlers. The subject topics covered are wide-ranging: the art history of homoeroticism; casual sex before hooking-up; transgender; New York queer sex; masturbation; pornography; sex in the city. The duality indicated by the book’s title reflects its themes. It is an experiment in writing an American sexual history that refuses the confines of identity sexuality studies, spanning the spectrum of queer, trans, and the allegedly ‘normal’. What unites this project is a fascination with sex at the margins, refusing the classificatory frameworks of heterosexuality and homosexuality, and demonstrating gender and sexual indecision and flexibility. And the book is also an exploration of the role of the archive in such histories. The sex discussed is located both in the margins of the archives, what has been termed the counterarchive, but also, importantly, in the pockets of recorded desire located in the most traditional and respectable repositories. The sexual histories in this book are those where pornography and sexual research are indistinguishable; where personal obsession becomes tomorrow’s archive. The market is potentially extensive: those interested in American studies, sexuality studies, contemporary history, the history of sex, psychology, anthropology, sociology, gender studies, queer studies, trans studies, pornography studies, visual studies, museum studies, and media studies.

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Technologies, spiritualisms, and modernities
Sas Mays and Neil Matheson

method Machine-Ghost.indb 5 6/12/2013 12:11:22 PM 6  Sas Mays and Neil Matheson was, according to Kittler, essentially textual and inapplicable to sound or film.13 As Kittler’s response was to think of the specificity of tech­nologies in their historical formation, we might turn towards Jacques Derrida’s argument, in ‘Freud and the Scene of Writing’, that the psychoanalytic conceptualisation of the psyche is inherently technological and historical, in being thought in part through the ‘mystic writing pad’.14 Derrida’s argument thus problematises the traditional

in The machine and the ghost
Hanneke Canters and Grace M. Jantzen

Irigaray which so far as we are aware has not been investigated for its impact on her writing, and that is the effect of Rabbinic patterns of thought upon Freud and Derrida and through them upon Irigaray This suggestion may at first seem far–fetched: Irigaray is not Jewish and never engaged in sustained discussion Rigid binaries and masculinistic logic of Jewish issues or even of the Hebrew Bible. But Freud and Derrida, both of whom obviously had enormous influence on Irigaray, can be shown to have adopted Rabbinic patterns of thought which are quite different from the

in Forever fluid
A history
Hans Bertens

’ world that we supposedly inhabit. And it is also in literary studies that the writings of the French so-called poststructuralists – Jacques Derrida, Roland Barthes, Michel Foucault and others – had their first impact outside France and gave rise to what soon came to be called postmodern theory, a mode of literary criticism that was – and still is – enormously influential and has forced disciplines within and without the humanities to reflect on their own practices. This chapter will trace the history and

in Post-everything
The origins of the concept in Enlightenment intellectual culture
Nicholas Hudson

Readers of Jacques Derrida will remark that Amman’s preference for speech over writing was hardly novel, but stems from a tradition at least as ancient as Plato’s Phaedrus. Indeed, according to Derrida’s thesis, ‘phonocentricism’ and the denigration of writing, represent twin pillars of the entire Western philosophical tradition.26 This claim, despite what is sometimes pretended, relies on much more than an abstract analysis of the structure of signification; it derives much of its supposed authority from a generalized history of Western culture, a history that views

in The spoken word