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 frequently rendered "unthinkable" by means of postmodern feminist philosophies, equivalent to "the real," "the one," "the limit," and "finality," seriously repositioning poststructuralist feminist philosophy and gender/queer studies.
Poststructuralist (feminist) concept sees the topic as a basically linguistic classification, as constantly already a number of, as consistently already nonfixed and fluctuating, as unlimited discursivity, and as constitutively indifferent from the example of the true. This reconceptualization is predicated at the exclusion of and dichotomous competition to notions of the true, the single (unity and continuity), and the sturdy. Postructuralist philosophy engenders new sorts of universalisms for international debate and motion, expressed in a language the realm can comprehend. It additionally liberates thought from ideological paralysis, recasting the genuine as an instantly skilled human situation made up our minds through gender, race, and social and financial condition.
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Extra resources for Cut of the Real: Subjectivity in Poststructuralist Philosophy
I had started writing prose and had an adoring readership. I was enjoying the recognition. I wanted it to grow. I worked very hard. The girls needed me. And I had many friends. Life was treating me well and I had no time to feel lonely. Here we were, three generations of single women living under one roof. A widow, a divorcee and two unmarried girls. But the oppressive shadow of Narayani was not over us. Mother, incidentally, had become bedridden after her nervous breakdown, and never quite recovered from it.
The insistence on sub-caste, language, religion as well as the other taboos reduced options severely for a community that was itself pretty small. As a result, some of my older cousins remained unmarried till their late 20s. The eldest of Jethamashay’s unmarried daughters, Mejdi (second-eldest sister), was not goodlooking. She had to repeatedly face the terrible custom of meye dekha14 before any negotiations could be finalised. The next sister, who was far better looking and had also had more formal education, got married earlier.
And both of us had been named by Tagore, if that is any indication of social status. After the engagement party we went off to Wales together for a few days and sent ecstatic postcards to our friends and family. On our return to Cambridge, where Amartya was a Prize Fellow at Trinity, we found a telegram waiting. It was from my mother: ‘Do not send postcards. Enjoy yourselves. Blessings. ’ Only then it struck us that we were not only committing a shameful, sinful act, but also advertising it! THE WIND BENEATH MY WINGS 35 Next summer we came back to Calcutta and got married.