By Katerina Kolozova
Following François Laruelle's nonstandard philosophy and the paintings of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of different types generally rendered "unthinkable" by way of postmodern feminist philosophies, resembling "the real," "the one," "the limit," and "finality," therefore severely repositioning poststructuralist feminist philosophy and gender/queer studies.
Poststructuralist (feminist) idea sees the topic as a only linguistic classification, as always already a number of, as always already nonfixed and fluctuating, as unlimited discursivity, and as constitutively indifferent from the example of the true. This reconceptualization relies at the exclusion of and dichotomous competition to notions of the genuine, the only (unity and continuity), and the strong. The non-philosophical studying of postructuralist philosophy engenders new different types of universalisms for international debate and motion, expressed in a language the realm can comprehend. It additionally liberates thought from ideological paralysis, recasting the true as an instantly skilled human situation decided via gender, race, and social and fiscal circumstance.
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Extra info for Cut of the Real: Subjectivity in Poststructuralist Philosophy
In this process, I resort to Laruelle’s non-standard philosophy as the theory that provides the most effective epistemic tools for such a project, one without any remainder of or reference to the old realist traditions. The “non-” that stands before the word “philosophy” enables subscription to the tenets of a specific philosophical tradition without committing oneself to its orthodoxy. The possibility of critique within a school of thought does not mean that its orthodoxy is surpassed. Orthodoxy, in its last instance, consists in the implicit and explicit ways of policing an adherence to a school’s basic principles.
The desiring transformation of bodies signifies their loss of sufficiency or return to itself, the abandoning of their specular structure of doublets, which makes their closure macroscopic, a transformation that marks their fall into insurrectional immanence and opens up desire. Regarding the bodies institutionally individuated by philosophy, they lose their united and closed form and their autonomy, even that of the organs. They deconstitute themselves as if through a quantum and sexual deconstruction rather than through a textual one.
Yet this representational, or what François Laurelle calls a “transcendental,” reality must also account for an instance that dictates the creation of the “fact” in the first place. ”2 In his contributions to the exchange with Judith Butler and Ernesto Laclau in Hegemony, Contingency, Universality, Slavoj Žižek argues that it is the Real (in the Lacanian sense) that we ought to think nowadays, if we want a fundamental change in the political paradigm we live in. 3 This implies that the Real is always grounded in the material, and it is for this reason that the Real is a status that can be assumed by other realities.