Judith Butler

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Judith Butler (2012)

Judith Butler (born February 24, 1956 in Cleveland ) is an American philosopher who is one of the most influential thinkers of our time. She is Professor and Chair of Rhetoric and Comparative Literature at the University of California, Berkeley . Her sociological-philosophical work is in the tradition of critical theory , post-structuralism and queer theory .

Butler's work on feminist theory has attracted international attention since the late 1980s . In 1990, she initiated discussions about the queer theory with her work The Unease of the Sexes . An important contribution of Butler is the performative model of “gender”. Accordingly, the division into categories of gender is " male " and " female " is not seen as inherent or inevitable absoluteness, but this Binärität is socio-culturally through repetition of speech acts designed . In addition to gender research , Butler has dealt with questions of power and subject theories and, since 2002, with the ethics of non-violence .

Butler is a member of the advisory board of the activist organization Jewish Voice for Peace (counterpart of the Federation of European Jews for a Just Peace ). Butler wrote the foreword to the 2017 book On Antisemitism: Solidarity and the Struggle for Justice in Palestine . With regard to the Middle East conflict , she published a text in which she advocates a one-state solution . In this regard, it supports (with reservations) the Boycott, Divestment and Sanctions (BDS) campaign, which is often criticized as anti-Israeli; Butler rejects discrimination against individuals based on their nationality and continues to work with Israelis on academic projects.

Life

Judith Butler grew up in Cleveland , Ohio. Her parents, an economist of Hungarian origin and a dentist from Russia , were practicing Jews and politically active. She attended a Jewish school, learned the Hebrew language and took lessons in Jewish ethics , which she described as her first philosophical training. At fourteen she read philosophical and theological writings, including by Baruch de Spinoza , Martin Buber , Paul Tillich , John Locke and Montesquieu .

Butler lives with political scientist Wendy Brown , with whom she has a son. She belongs to the Kehilla Community Synagogue in Oakland, California .

Yale University

academic career

University of Heidelberg

Butler was a student at Yale University from 1974 to 1982 , where she devoted herself primarily to the study of continental philosophy ; in this context she read Karl Marx and Georg Wilhelm Friedrich Hegel , Martin Heidegger and Maurice Merleau-Ponty as well as authors from the Frankfurt School . In 1978/1979 she completed an academic year at the University of Heidelberg with a scholarship from the Fulbright program , where she deepened her studies on German idealism . She came into contact with post-structuralism through the Women's Studies program at Yale, which Butler helped to establish as a regular course offering . After completing her studies, she began teaching at Yale University and received her doctorate there in 1984 with a dissertation on the concept of desire by Hegel and its reception by Alexandre Kojève , Jean Hyppolite and Jean-Paul Sartre .

From 1985, Butler received a postdoctoral fellowship from Wesleyan University , was an assistant professor of philosophy at George Washington University from 1986 to 1989, and from 1989 to 1991 at Johns Hopkins University . During this time she published her first essays, especially from 1988 on feminist theories. In 1990 her book Gender Trouble was published. Feminism and the Subversion of Identity , which was widely and controversially received and which earned Butler international attention. In 1991 she received a full professorship in human sciences at Johns Hopkins University. In 1993 she moved to the University of California, Berkeley , where she accepted a professorship for rhetoric. In 1998 she received the Maxine Elliot Chair for Rhetoric and Comparative Literature at this university. In 2012, she took up a visiting professorship in the Department of English and Comparative Literature at Columbia University in New York.

In addition to Gender Trouble , her writings Bodies that matter: On the Discursive Limits of Sex , published in 1993, in German in 1995 under the title Body of Weight , in Excitable Speech: A politics of Performative , in German in 1998 als Haß speaks , and Antigone's were published Claim: Kinship Between Life and Death , published in 2000, German 2001 as Antigone's Desire , widely received. In 2002 Butler turned to the project of a theory of the moral subject . In her first comprehensive publication on moral philosophy, Critique of Ethical Violence. Adorno Vorlesungen 2002 , published in 2003, in the English version 2005 under the title Giving an Account of Oneself , Butler offers an outline of a new ethical practice that corresponds to the need for critical autonomy.

Social Commitment

Judith Butler is not only a feminist theorist, but she has been an active participant in the feminist movement since 1979 . From the mid-1980s onwards, she came out against the homophobic moods triggered by the so-called AIDS crisis and supported the act-up movement.

She advocates a one-state solution in the sense of an Israel-Palestine in which the basic principles of democracy are implemented. In 2004, at an event in Jerusalem, she had already sketched out such a vision with reference to earlier ideas by Martin Buber and Hannah Arendt .

Since March 2009 she has been involved in the newly founded Russell Tribunal on Palestine and, according to her own statement, "not without reservations", supports the Boycott, Divestment and Sanctions campaign. She is a member of a Jewish reform community, sits on the advisory board of the Jewish Voice for Peace (JVP) and on the board of the Faculty for Israel-Palestinian Peace in the US . Referring to strictly anti-nationalist forms of Jewish internationalism and diasporic forms of Jewish life that have produced lasting communities in multicultural environments, she opposes a view that equates the State of Israel with the Jewish people, or that they are the only "politically legitimized" people. Representative of the Jews' "understands.

After Donald Trump's inauguration as president, Butler feared a nationalism in which even basic rights would be overridden, and hoped for civil disobedience .

Thought and work

Butler at the University of Hamburg (2007)

Judith Butler is considered a philosopher who deconstructs widespread thought habits and redefines concepts such as thinking in categories of body and identity. The starting point of their theories is the discussion about the entanglement of subject and power . Based on Michel Foucault and John Austin , it is based on the assumption of a “effectiveness of discourses ” and the “ performative power of language”. Discursive and linguistic power is the "fundamental construction principle of reality". From this she developed the central thesis that bodies do not exist independently of cultural forms: even if they appear to be natural, they are the construct of normative ideals. In various works, such as Das Unbeagen der Gender (1990), Body von Weight (1993) and Hass speaks (1997), she works out according to this thesis that in the performative model of gender the categories male and female are the product of a repetition of Speech acts are understood and not as natural or inevitable materializations.

Butler's work is discussed in the introductory literature in complexes that can be separated from one another in terms of content in order to trace the basic characteristics. The most important are:

  • the theoretical structure of thought, which is based on the considerations of well-known thinkers, from whom she draws her own position on the philosophy of language and discourse analysis ;
  • the criticism of the concept of identity and the subject, including the criticism of a normative gender and a heterosexual obsessional image;
  • the specifically feminist theory, which shows the normative effect of bisexual thinking and anchors it in gender research;
  • the philosophical dimension with the subject-theoretical assumptions of the performative effects of power, but also the normative limits of the subject;
  • the political strategies that result from their criticism of the concept of identity and subject as well as from their criticism of ethical and state-warlike violence.

Discourse theory

Butler deals with the question of the relationship between subject, body and power. The core idea here is that words have the power to create things - such as the biological body - out of a conceptual substance. Matter and body as a priori requirements of language or (more generally) signs are called into question. The resulting renewed uncertainty regarding the way in which bodily materiality is produced is resolved through the philosophy of language. The starting point here is the assumption that discourses shape physical form. This process is explained using the terms materialization and performativity . With this theory she starts from a conception of the subject according to Hegel and refers to Foucault, Friedrich Nietzsche , Louis Althusser and Sigmund Freud . Butler uses the concept of performativity in reference to John Austin, who describes those acts as performative speech acts that put into effect what they name. Words as performative acts not only have the power to describe something, but also have an action-like quality in that they also perform what they designate. Words or language take on the character of a social fact here, such as B. the statement It is a boy who assigns a designated body to a category such as gender.

Feminist theory

At the center of the reception of Butler's Feminist Theory is her book Das Unbehagen der Geschlechts (original: Gender Trouble ) published in 1990 . In it she explains that the existing gender order, with its differentiation into understandable and incomprehensible genders, first brings about the social attribution of gender and that the “heterosexual matrix” produces its own stabilization. Feminist theory also uses this terminology to some extent when it regards women as a group with common characteristics and interests. Thereby dividing - ethnic, cultural, class-specific etc. a. - Overlooks differences and also implies a binary system of gender relations. At this point, Butler describes feminist research as incoherent , especially since followers of feminism agreed on the one hand that anatomy was not fate, but on the other hand passed on a binary system of gender (male / female) that solidified the conception of a patriarchal culture. The emphasis on the difference between the sexes is also fundamentally contrary to the feminist demand for equality, the masculine asymmetry of the sexes is merely reversed:

“On the one hand, feminist criticism must examine the totalizing claims of a masculine economy of meaning, but on the other hand it must remain self-critical of the totalizing gestures of feminism. The attempt to identify the enemy in a single guise is only a reverse discourse that uncritically imitates the strategy of the oppressor, instead of providing a different terminology. "

- Judith Butler : The Discomfort of the Sexes

Butler's epistemological starting point is deconstructivist gender research , according to which supposedly natural facts are discursively determined by cultural systems of thought and language rules, as well as by scientific discourses and political interests. It radically questions the biological, binary construction of bisexuality and goes beyond any causal logic foundation of physical gender characteristics and social gender identity. In doing so, she consistently turns away from the feminist idea of ​​distinguishing between social ( gender ) and biological sex (sex).

According to Butler's account, discourses about unambiguous gender assignment take place again and again and are therefore subject to change. Classification in a gender norm is unstable to the extent that the norm itself is changed by discourses, as is the assignment to it. A critical genealogy of gender ontology, which proves the changeability and historicity of nature and culture, is not explicitly presented in Butler. However, Butler invokes a cultural matrix of intelligibility that traces gender back to a body and subordinates it to the norm. For her, bodies are objects that can only be presented through understanding and reason, i.e. concepts and constructs that are accepted in society and thus become visible and perceptible, such as the heteronormative model of binary sexuality. These ideas are conceived in a matrix of the social, a fine network of discourses and power strategies that are drawn around a (discursively produced) object.

In the 1993 book Bodies that matter , published in Germany in 1995 under the title Body of Weight , Butler specifies these questions to the effect of how a particular meaning of a body, an identity or a subject can come about that excludes the other. Their explanation is that the submission to a social matrix of ideas, which starts from binary body difference, requires that other, unclassifiable forms are rejected. The rejected are non-viable possibilities of social life which, due to their exclusion, constitute the subject. Rejected, non-livable bodies become the condition of those "who, with the materialization of the norm, qualify as bodies that matter".

With the 2004 version of Scripture Undoing Gender (German The power of gender norms and human limits 2009) points to Butler that the concept of gender and sexuality this not as an individual property ( doing gender ), but as an instrument of expropriation ( Undoing Gender ) identifies. She presents her concept of performativity with concrete examples and describes in the essay To be fair to someone the fate of David Reimer , who was raised as a girl after a failed circumcision and treated with hormones and surgery. With the onset of puberty, however, he resisted, lived from then on as a boy and finally underwent contrary treatment. According to Butler, the Reimer case was about a normalization discourse that also uses violence to enforce different ideas about an appropriate gender.

In this work, she shifts the focus of her previous work to the meaning of passionate encounters and primarily depicts the unavailability and sociality of erotic aspects of identity. Butler uses this, according to Talia Bettcher, to show her theoretical position on the lack of personal autonomy, but offers little concrete political Options for action.

Political theory

Butler's early political philosophy is summarized under the title Politics of the Subversive . The focus is on queer theory , which sees sexuality as a structural dimension of the social, political and cultural. Queer studies and queer politics as applied and public expressions of theory open up options for action, because if one recognizes the social impact of speech acts in performativity, then changes are also conceivable. By reusing and reinterpreting figures of thought about identity and norm, socially authorized bodies / subjects of weight are devalued by a breakthrough performative shift. The subversive repetitions offer the “possibility of speaking as an act of resistance”.

In her political thinking, Butler consistently refuses to distinguish between sex and gender . By deconstruction it is important to create scope for testing alternative gender identities , queer identities . Queer is not meant to be a constantly changing identity. Rather, the aim is to show the contingency of anatomical body features and performative gender identity and to incite gender confusion . In this way, strategies of duplication can be mobilized that attack and transcend the definition of gender identities. Butler's concept of subversion assumes that subjects who assume given gender identities inevitably generate incoherent configurations that arouse resistance through the valence of overlapping and contradicting discourses. This coexistence of the discourses creates the possibility of reconfiguration and re-establishment: for example through parody , travesty or other experimental practices.

From the late 1990s, and especially after the terrorist attacks of September 11, 2001 , questions of ethics became the focus of Butler's work. Based on her subject-theoretical questions, which she developed in Haß speaks 1998, and based on the humanistic philosophy of Emmanuel Levinas , she paints the picture of a human subject who becomes conscious in the face of the other . In the opposite, the non-autonomous and not self-determined existence recognizes its own vulnerability, its inadequacy and its vulnerability. But this offers the incentive for violent attacks against culturally different , for forms of hate speech and ethical violence . The relationship can be transferred to groups and nations if “these are at the mercy of one another and are entangled in mutual vulnerability constellations”. In group membership, violence always becomes a question of the cultural framework in which a hierarchy of the human is produced:

“Certain human lives are protected from harm to a high degree, and failure to respect their claims to integrity is sufficient to unleash the violence of war. Other human lives will not find support so quickly and decisively and will not even be considered 'to be mourned'. "

- Judith Butler : violence, grief, politics

Butler sees a counter-strategy in the ethics of non-violence she has outlined . Concepts of danger, being at the mercy and vulnerability should be broken through by turning to the other, which implies advocating more just and more democratic forms of both perception and recognition on the basis of radical freedom from violence.

reception

The reception of Butler's work is mainly concentrated on her work The Unease of the Sexes , and in parts on the body of weight . These have also spread beyond the academic world. According to Paula-Irene Villa , Butler became a real academic star of feminist theory in the late 1980s, but it is also important outside of the feminist environment because it uses the concept of gender as a foil for fundamental argumentation about the subject, in the language and the effect of Use power. To understand their theories, one has to see their positioning in the political and intellectual context of the USA.

Her contributions are particularly influential within feminist and critical theory formation. By questioning the category of women as the subject of feminism , it sparked bitter debates among feminist theorists, including in Germany. A central objection to the “deconstruction of a self-identical subject” criticizes the fact that Butler does not distinguish between language and practice, which makes their centering on a linguistic-discursive subject formation hermetic. Their power-theoretical analyzes lack a historical and social foundation. In addition, Butler shortened feminism to a debate about symbolic forms of representation of gender, instead of focusing on issues that really affect women. Gender now forms an essential part of many individual identities, the transformation of which is out of the question for most women.

The publicist Alice Schwarzer also criticizes Butler: "Radical mind games" with regard to one's own identity would not change the fact that a woman is perceived as such by others and treated accordingly. The dissolution of the identity of "woman" also means that the queer scene only talks about racism, not about sexism. Furthermore, Butler does not speak out against the oppression of women in the Islamic world, although she herself exercises the right to same-sex marriage - which does not exist there; on the contrary, they are interested in defending Islamism from criticism. Butler's sentence like this in defense of the burqa as a bulwark of Islamic culture against western modernity: “The burqa symbolizes that a woman is humble and connected to her family; but also that she is not exploited by mass culture and is proud of her family and community, ”Alice Schwarzer criticizes Butler for this reason.

The prose in Butler's early work is considered difficult. In 1998 she received first prize in Denis Dutton's magazine Philosophy and Literature in a bad writing competition , which honors particularly poorly written professional prose. Butler responded with a letter to the London Review of Books and an opinion piece in The New York Times . They spoke out against an popular language style that too much on common sense in terms of common sense is based, and imputed political bias in the selection of winners.

Martha Nussbaum's essay The Professor of Parody in The New Republic also aimed at Butler's prose and criticized Butler's thinking overall as an expression of a philosophy of hopelessness using a veiled, unspecific style of language. Paula-Irene Villa defends Butler's style as an expression of her versatility and comprehensive education. Butler is also known in the German-speaking world as a feminist, which does not do justice to the breadth of her work and important differences in the feminist discourse in the United States and Germany.

Awards and controversies

Judith Butler has received several honorary doctorates, including from Grinnell College in Iowa in 2008, Université Paris-Diderot in 2011, Université Bordeaux and Universidad de Alicante in 2012.

In 2008 she received the Andrew W. Mellon Foundation's $ 1.5 million Distinguished Achievement Award for her work to enrich the intellectual lives of the American people. The award honors the selected researchers' contributions in the human sciences and is designed to improve their research and teaching conditions.

In June 2010 she was to receive a prize for moral courage at the Christopher Street Day (CSD) in Berlin . After Renate Künast's laudation , Butler surprisingly refused this award, stating that the event was too commercially oriented for her and, in contrast to the Berlin Transgenial CSD, was not directed sufficiently against problems such as racism and double discrimination against queer migrants, for example. She then accused individual groups and CSD organizers in Berlin of leading the fight against homophobia as a fight against other minorities.

Judith Butler at the award ceremony in Frankfurt (2012)

In 2012, Butler was awarded the Theodor W. Adorno Prize of the City of Frankfurt. She is the first woman to receive this award, which has existed since 1977.

After the nomination became known, an article appeared in the Jerusalem Post which named allegations against Butler that had existed for years and criticized the award ceremony. It was partly about statements made during a teach-in at the University of Berkeley in 2006, in which Butler had assigned the anti-Semitic terrorist organizations Hamas and Hezbollah to the “global left” and described them as “social movements” , as well as their support for the Boycott, - Divestment and Sanctions campaign , which is viewed by critics as a delegitimation of the State of Israel. Even Stephan Kramer , general secretary of the Central Council of Jews in Germany , and others protested sharply against the Frankfurt ceremony. Butler responded to the criticism with statements in the time , in the Frankfurter Rundschau and in the taz . As a scientist, she represents “radically ethical positions based on Jewish philosophical thought ”. Their real position would be slandered for refusing to "discuss critical points of view, discuss their validity, examine their evidence and reach a reasonable conclusion".

In 2007 Butler was inducted into the American Philosophical Society and in 2015 the British Academy . In June 2016 she held the Albertus Magnus Professorship at the University of Cologne . In 2019 she was elected to the American Academy of Arts and Sciences . She is also a member of the International Scientific Advisory Board of the renowned Institute for Social Research in Frankfurt am Main .

The social scientist Samuel Salzborn rates several of Butler's statements as anti-Semitic. Butler wrote in her book Am Scheideweg: Judaism and the Critique of Zionism , in Israel there are “ racist forms of citizenship ” and its existence is based on “a zealous, untenable and pernicious colonialism that calls itself democracy”; At a lecture in Barcelona she spoke of " apartheid in Palestine", with which she linguistically wiped out Israel and thus anticipated "what the anti-Semitic movements Hamas and Hezbollah pursue as the central goal: the destruction of Israel and thus the annihilation" of all Jews. In addition, in contrast to the racist South Africa, there is no ethnically discriminatory nationality regime in Israel . She legitimizes these anti-Semitic statements in terms of identity politics by pointing out their origin.

Fonts

  • Subjects of Desire. Hegelian Reflections in Twentieth Century France. Dissertation. Columbia University Press, New York 1987, ISBN 0-231-06451-9 .
  • The discomfort of the sexes . Suhrkamp, ​​Frankfurt am Main 2003, ISBN 3-518-12433-1 .
    • Original edition: Gender Trouble: Feminism and the Subversion of Identity. Routledge, New York [et. a.] 1990, ISBN 0-415-90042-5 .
  • Body of weight . The discursive borders of gender. Berlin 1995, ISBN 3-8270-0152-8 .
    • Original edition: Judith Butler: Bodies that matter , Routledge, New York 1993, ISBN 0-415-90365-3 .
  • Hatred speaks. On the politics of the performative. Berlin-Verlag, Berlin 1998, ISBN 3-8270-0166-8 .
    • Original edition: Excitable Speech. A Politics of the Performance. 1997.
  • with Slavoj Žižek and Ernesto Laclau : Contingency - Hegemony - Universality. Current dialogues on the left. Turia + Kant, Vienna / Berlin 2013, ISBN 978-3-85132-720-5 .
    • Original edition: Contingency, Hegemony, Universality. Contemporary Dialogues on the Left. Verso, London 2000.
  • Antigone's desire. Relationship between life and death. Suhrkamp, ​​Frankfurt am Main 2001, ISBN 3-518-12187-1 .
  • Psyche of power. The subject of submission. Suhrkamp, ​​Frankfurt am Main 2002, ISBN 3-518-11744-0 .
    • Original edition: The Psychic Life of Power: Theories in Subjection. 1997. ISBN 0-8047-2812-7 .
  • Critique of Ethical Violence. Adorno lectures 2002. Suhrkamp, ​​Frankfurt am Main 2003, ISBN 3-518-58361-1 .
    • the adult Edition 2007 is the translation of the Engl. Original edition Giving an Account of Oneself , Fordham 2005.
  • Endangered life. Political essays. Suhrkamp, ​​Frankfurt am Main 2005, ISBN 3-518-12393-9 .
    • Original edition: Precarious Life: The Powers of Mourning and Violence. Verso, London / New York 2004, ISBN 1-84467-005-8 .
  • with Gayatri Spivak : language, politics, belonging. diaphanes, Zurich, Berlin 2007, ISBN 978-3-03734-013-4 .
  • Frames of War. When Is Life Grievable? . Verso, London / New York City 2009, ISBN 978-1-84467-333-9 .
  • War and affect. diaphanes, Zurich, Berlin 2009, ISBN 978-3-03734-079-0 .
  • The power of gender norms and the limits of the human. (on. Original title: Undoing Gender. 2004) Suhrkamp, ​​Frankfurt am Main 2009, ISBN 978-3-518-58505-4 .
  • Grid of war. Campus Verlag, Frankfurt am Main 2010, ISBN 978-3-593-39155-7 .
  • Criticism, dissent, disciplinarity. diaphanes, Zurich 2011, ISBN 978-3-03734-145-2 .
  • At the crossroads: Judaism and the criticism of Zionism. Campus Verlag, Frankfurt / Main 2013. Print edition ISBN 978-3-593-39946-1 ; Epub edition ISBN 978-3-593-42151-3 .
    • Original edition: Parting Ways. Jewishness and the Critique of Zionism. Columbia University Press, NY 2012, ISBN 978-0-231-14610-4 .
  • with Athena Athanasiou: The power of the dispossessed: The performative in the political. diaphanes, Zurich / Berlin 2014, ISBN 978-3-03734-428-6 .
    • Original edition: "Dispossession: The Performative in the Political." Polity Press, Cambridge 2013, ISBN 978-0745653815 .
  • Politics of the Death Instinct: The Death Penalty Case. Sigmund Freud Lecture 2014. (" Political Vocation of the Death Drive. The Case of Death Penalty " was written for the Sigmund Freud Lecture 2014 in Vienna) Turia + Kant, Vienna / Berlin 2014. ISBN 978-3-85132 -760-1 .
  • Notes on a Performative Theory of Gathering. Suhrkamp, ​​Berlin 2016, ISBN 978-3-518-58696-9 .
  • When the gesture becomes an event (lecture text for the conference Theater Performance Philosophy at the Sorbonne, Paris 2014). Turia + Kant, Vienna / Berlin 2019, ISBN 978-3-85132-927-8 .

Video lectures

literature

  • Andreas Blödorn: Judith Butler. In: Matías Martínez , Michael Scheffel (ed.): Classics of modern literary theory. From Sigmund Freud to Judith Butler (= Beck'sche series. 1822). Beck, Munich 2010, ISBN 978-3-406-60829-2 , pp. 385-406.
  • Hannelore Bublitz : Judith Butler for an introduction. 3rd, completely revised edition. Junius, Hamburg 2010, ISBN 978-3-88506-678-1 (first published in 2002; excerpt in the Google book search).
  • Samuel A. Chambers, Terrell Carver: Judith Butler and Political Theory. Troubling Politics. Routledge, London a. a. 2008, ISBN 978-0-415-38366-0 .
  • Lars Distelhorst: Contested difference. Hegemony-theoretical perspectives of gender politics with Butler and Laclau. Parodos, Berlin 2007, ISBN 978-3-938880-12-8 (At the same time: Berlin, Free University, dissertation, 2007: Foreign Policy. ).
  • Lars Distelhorst: Judith Butler (= UTB . 3038). Fink, Paderborn 2009, ISBN 978-3-8252-3038-8 .
  • Lars Distelhorst (Ed.): State, Politics, Ethics. Judith Butler's understanding of the state. Nomos, Baden-Baden 2016, ISBN 978-3-8487-1425-4 .
  • Antke Engel : Against the unambiguity. Sexuality and gender in the focus of queer criticism of representation (=  series “Politics of Gender Relations”. 20). Campus, Frankfurt / M. u. a. 2002, ISBN 3-593-37117-0 .
  • Alex Geller: Discourse of Weight? First steps towards a systematic criticism of Judith Butler (=  PapyRossa-Hochschulschriften. 63). Papyrossa, Cologne 2005, ISBN 3-89438-330-5 (also: Munich, University, Master's thesis, 2005).
  • Sabine Hark : Deviant Subjects. The paradoxical politics of identity. 2nd, completely revised edition. Leske + Budrich, Opladen 1999, ISBN 3-8100-2586-0 (also: Berlin, Freie Universität, dissertation, 1996).
  • Sabine Hark, Paula-Irene Villa : "Confessing a passionate state ..." - Interview with Judith Butler. In: feminist studies . Issue 2, 2011, pp. 196–205 (English; PDF: 54 kB, 10 pages on feministische-studien.de ( memento from January 20, 2016 in the Internet Archive )).
  • Gill Jagger: Judith Butler. Sexual Politics, Social Change and the Power of the Performative. Routledge, London a. a. 2008, ISBN 978-0-415-21974-7 .
  • René Lépine, Ansgar Lorenz. Judith Butler. Philosophy for beginners. Paderborn: Wilhelm Fink 2018. ISBN 978-3-7705-6256-5 .
  • Hanna Meißner : Butler (= Reclam Taschenbuch. 20312: Basic knowledge of philosophy ). Reclam, Stuttgart 2012, ISBN 978-3-15-020312-5 .
  • Gerald Posselt, Tatjana Schönwälder-Kuntze, Sergej Seitz (ed.): Judith Butler's Philosophy of Politics: Critical Readings. Transcript, Bielefeld 2018, ISBN 978-3-8376-3846-2 .
  • Patricia Purtschert : Feminist arena for contested meanings. On the German-language reception of Judith Butler's “Gender Trouble”. In: contradiction. 44, 2003, ISSN  1420-0945 , pp. 147-158.
  • Patricia Purtschert : Judith Butler. In: Regine Munz (Ed.): Philosophinnen des 20. Jahrhundert. Wissenschaftliche Buchgesellschaft, Darmstadt 2004, ISBN 3-534-16494-6 , pp. 181–202.
  • Eva von Redecker : On the topicality of Judith Butler: Introduction to her work. Springer-VS, Wiesbaden 2011, ISBN 978-3-531-16433-5 ( reading excerpt in the Google book search).
  • Anna Maria Riedl: Ethics at the limit of sovereignty. Christian social ethics in dialogue with Judith Butler taking into account the concept of child welfare, Schöningh, Paderborn 2017 ISBN 978-3-506-78660-9
  • Birgit Schippers: The Political Philosophy of Judith Butler (= Routledge Innovations in Political Theory. 57). Routledge, New York et al. a. 2014, ISBN 978-0-415-52212-0 .
  • Tatjana Schönwälder-Kuntze: Between address and claim. Judith Butler's moral theoretical draft. In: German magazine for philosophy. Vol. 58, No. 1, 2010, ISSN  0012-1045 , pp. 83-104.
  • Paula-Irene Villa : Judith Butler: An Introduction. 2nd Edition. Campus, Frankfurt / M. 2012, ISBN 978-3-593-39432-9 ( excerpt in Google book search).

Documentaries

Web links

Commons : Judith Butler  - collection of pictures, videos and audio files
Wikiquote: Judith Butler  - Quotes

Individual evidence

  1. ^ Editing: JVP Advisory Board. In: JewishVoiceforPeace.org . 2020, accessed on March 7, 2020 (English).
  2. ^ Judith Butler: Jews and the Bi-National Vision. In: LogosJournal.com. January 5, 2004, accessed on March 7, 2020 (speech at the 2nd International Conference on An End to Occupation, A Just Peace in Israel-Palestine: Towards an Active International Network in East Jerusalem ).
  3. ↑ Udi Aloni: Judith Butler: As a Jew, I was taught it was ethically imperative to speak up . In: Haaretz. Archived from the original on February 27, 2010 ; Retrieved February 24, 2010 .
  4. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 172.
  5. ↑ a b c Judith Butler: Let's start talking . Frankfurter Rundschau from August 31, 2012
  6. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 22.
  7. ↑ Published as Judith Butler: Recovery and Invention: The Projects of Desire in Hegel, Kojève, Hyppolite, and Sartre . Columbia University Press, New York 1987, ISBN 0-231-06451-9 .
  8. ^ Paula-Irene Villa: Judith Butler. An introduction to the Campus, 2nd edition, Frankfurt am Main 2012, p. 179.
  9. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 17 f.
  10. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 19.
  11. ↑ 60 years of Israel. “Radical democracy is the only politics” , Die Zeit, interview with Judith Butler, May 19, 2008
  12. ^ Judith Butler: Jews and the Bi-National Vision . In: Logos . Winter 2004. Retrieved September 13, 2012.
  13. ↑ Judith Butler: "Let's start talking to each other." Frankfurter Rundschau August 31, 2012
  14. ↑ I fear an American nationalism , NZZ, January 25, 2017
  15. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 8.
  16. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 23; see. also: Eva von Redecker: On the topicality of Judith Butler. Introduction to her work , Wiesbaden 2011, p. 66 ff.
  17. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 14 f .; see. also: Eva von Redecker: On the topicality of Judith Butler. Introduction to her work , Wiesbaden 2011.
  18. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 17.
  19. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 34.
  20. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 57.
  21. ↑ Judith Butler: The discomfort of the sexes. Frankfurt am Main 2003, p. 33.
  22. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 58 f.
  23. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 60 ff.
  24. ^ Judith Butler: Body of Weight. The discursive borders of gender. Berlin 1995, p. 40.
  25. ↑ Judith Butler: To be fair to someone. In: The power of gender norms and the limits of the human , Frankfurt am Main 2009, pp. 97 ff.
  26. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 119.
  27. ↑ Talia Bettcher: Feminist Perspectives on Trans Issues. In: Edward N. Zalta (Ed.): The Stanford Encyclopedia of Philosophy (Winter 2009 Edition) ( online ).
  28. ^ Paula-Irene Villa: Judith Butler. An introduction. Frankfurt am Main, 2010, p. 99.
  29. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 105.
  30. ^ Judith Butler: Hatred speaks. On the politics of the performative. Berlin 1998, p. 226.
  31. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 108.
  32. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 128.
  33. ↑ Judith Butler: Endangered Life. In: Life at Risk. Political essays , Frankfurt am Main, 2005, p. 157 ff.
  34. ^ Paula-Irene Villa: Judith Butler. An introduction. Frankfurt am Main, 2010, p. 121.
  35. ^ Judith Butler: violence, grief, politics. In: Life at Risk. Political Essays , Frankfurt am Main, 2005, p. 49.
  36. ↑ Hannelore Bublitz: Judith Butler for an introduction. 3rd edition, Hamburg 2010, p. 133.
  37. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 141.
  38. ^ Paula-Irene Villa: Judith Butler. An introduction. Frankfurt am Main, 2010, p. 11ff.
  39. ↑ See also: Christine Hauskeller: Das paradoxe Subject. Submission and Resistance in Judith Butler and Michel Foucault. , edition diskord, Tübingen 2000, ISBN 3-89295-684-7 , p. 55 f.
  40. ↑ Seyla Benhabib et al. a .: The dispute about difference. Feminism and Postmodernism of the Present. Fischer, Frankfurt am Main 1994, ISBN 3-596-11810-7 .
  41. ↑ Women's squabbles - or political controversy? | ALICE SCHWARZER. Retrieved December 3, 2017 .
  42. ↑ Cf. Franziska Walser: Alice Schwarzer contra Judith Butler: Overdue dispute of the over-women , Deutschlandfunk Kultur , Aug. 21, 2017
  43. ↑ Eva von Redecker: On the topicality of Judith Butler. Introduction to their work. Wiesbaden 2011, p. 37.
  44. ^ Denis Dutton: Bad Writing Contest . 1998. Retrieved September 13, 2012.
  45. ↑ The following sentence was used for the award:
    “The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power "; Judith Butler: Further Reflections on Conversations of Our Time. In: Diacritics, Vol. 27, No. 1, Spring 1997, pp. 13-15 | 10.1353 / dia.1997.0004. German version based on Steven Pinker (in: Das unwritten sheet. Die modern denial of human nature. Berlin 2003, p. 154): The step from a structuralist explanation, according to which capital structures social relations in a relatively homologous way, to a hegemonic one The view that power relations are subject to repetition, convergence and rearticulation introduced the question of temporality into considerations of structure and marked a change from a form of Althusserian theory, which understands structural totalities as theoretical objects, to a theory in which the insights into the contingent possibility of structure open up a renewed concept of hegemony linked to the contingent places and strategies of the re-articulation of power.
  46. ^ Judith Butler: A 'Bad' Writer Bites Back ( Memento October 8, 2011 on the Internet Archive ), The New York Times , March 20, 1999.
  47. ^ Martha Nussbaum: The Professor of Parody. In: The New Republic . No. 22, February 22, 1999, pp. 37–45 ( PDF file ; 55 kB; accessed on May 26, 2017).
  48. ^ Paula-Irene Villa: Judith Butler. An introduction. Frankfurt am Main, 2010, p. 16.
  49. ^ Kathleen Maclay: Judith Butler wins Mellon Award. ( English ) UC Berkeley News. Media Relations. Retrieved February 1, 2011.
  50. ↑ 2008 Distinguished Achievement Award Recipients Named. ( English ) Andrew W. Mellon Foundation. Archived from the original on April 15, 2011. Retrieved February 1, 2011.
  51. ↑ scandal at the Berlin CSD - Judith Butler expresses the party pooper. Die Tageszeitung , June 19, 2010, accessed on June 20, 2010 .
  52. ↑ Interview Jungle World from July 29, 2010: "In this struggle there is no place for racism" .
  53. ↑ Frankfurt to award US advocate of Israel boycott, Jerusalem Post article from August 26, 2012
  54. ^ Samuel Salzborn : Global anti-Semitism. A search for traces in the abyss of modernity. Beltz Juventa, Weinheim 2018, p. 109 f. Butler's full statement reads: “I think: Yes, understanding Hamas / Hezbollah as social movements that are progressive, that are on the left, that are part of a global left, is extremely important. That does not stop us from being critical of certain dimensions of both movements. It doesn't stop those of us who are interested in non-violent politics from raising the question of whether there are other options besides violence. " Michael J. Totten: Anti-imperialism-fools
  55. ↑ Judith Butler. Frankfurt is behind the controversial Adorno Prize winner , FAZ of August 30, 2012
  56. ↑ Central Council of Jews attacks Judith Butler ; Spiegel online on August 27, 2012
  57. ↑ Uwe Justus Wenzel: On the controversy about Judith Butler and the Adorno Prize. In: Neue Zürcher Zeitung , online
  58. ↑ a b Adorno Prize Winner Butler: These anti-Semitism accusations are defamatory and baseless , article Die Zeit from August 29, 2012 .
  59. ↑ "We mask reality", article in the taz from September 11, 2012
  60. ^ Member History: Judith Butler. American Philosophical Society, accessed May 26, 2018 .
  61. ↑ http://www.ifs.uni-frankfurt.de/mitarbeiter_in/prof-dr-judith-butler/
  62. ^ Samuel Salzborn: Global anti-Semitism. A search for traces in the abyss of modernity. Beltz Juventa, Weinheim 2018, pp. 109–112.
  63. ^ Review by Timo Luks, University of Giessen.
personal data
SURNAME Butler, Judith
BRIEF DESCRIPTION American philosopher, university professor and author
DATE OF BIRTH February 24, 1956
PLACE OF BIRTH Cleveland