By Nancy Bauer
Feminist philosophers have made very important strides in changing the overwhelmingly male-centric self-discipline of philosophy. but, in Nancy Bauer’s view, so much are nonetheless content material to paintings inside theoretical frameworks which are essentially fake to human beings’ daily stories. this can be fairly insupportable for a species of philosophy whose important aspiration is to make the realm a much less sexist position. find out how to Do issues with Pornography versions a brand new approach to write philosophically approximately pornography, women’s self-objectification, hook-up tradition, and different modern phenomena. Unafraid to invite what philosophy contributes to our lives, Bauer argues that the profession’s loss of curiosity during this query threatens to make its company irrelevant.
Bauer criticizes paradigmatic versions of Western philosophizing: the good guy version, in line with which philosophy is the made of infrequent genius; and the scientistic version, in accordance with which a group of researchers works jointly to find once-and-for-all truths. The philosopher’s task is neither to perpetuate the unavoidably sexist trope of the philosopher-genius nor to “get issues right.” particularly, it really is to compete with the Zeitgeist and allure humans to the activity of reflecting on their settled methods of perceiving and figuring out the world.
How to Do issues with Pornography boldly enlists J. L. Austin’s the right way to Do issues with phrases, exhibiting that it may be learn now not as a concept of speech acts yet as a innovative belief of what philosophers can do on the earth with their phrases.
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Additional info for How to Do Things with Pornography
Denial of autonomy: The objectifier treats the object as lacking in autonomy and self-Â�determination. Inertness: The objectifier treats the object as lacking in agency, and perhaps also in activity. Fungibility: The objectifier treats the object as interchangeable (a) with other objects of the same type and/or (b) with objects of other types. Violability: The objectifier treats the object as lacking in boundary-Â�integrity, as something that it is permissible to break up, smash, break into.
An adequate account of sexual objectification needs to make sure that it is tracking this and other dimensions of women’s actual experience and that it is painting with neither too narrow nor too broad a brush. In Chapter 4, I suggest that we find such an account in Simone de Beauvoir’s The Second Sex. } 4 Beauvoir on the Allure of Self-Â�Objectification T he claim that norms of femininity and masculinity are not biologically or otherwise naturally mandated and that the absoluteness of their normativity makes them inherently oppressive lies at the heart of contemporary feminist philosophy.
When we make ourselves into what men want, we are more likely to get what we want, or at least thought we wanted. Unlike Sartre, Beauvoir believed in the possibility of human beings’ encountering each other simultaneously as subjects and as objects. In fact, she thought that truly successful erotic encounters positively demand that we be “in-Â�itself-Â�for-Â�itself” with one another, mutually recognizing ourselves and our partners as both subjects and objects. The problem is that we are inclined to deal with the discomfort of our metaphysical ambiguity by splitting the difference: men, we imagine, will relentlessly play the role of subjects; women, of objects.