By Barbara Goldsmith
From the writer of Little Gloria . . . satisfied ultimately, a beautiful mixture of historical past and biography that interweaves the tales of a few of crucial social, political, and non secular figures of America's Victorian period with the brave and infamous lifetime of Victoria Woodhull, to inform the tale of her incredible upward push and fall and upward push again.
This is historical past at its so much shiny, set amid the conflict for girl suffrage, the Spiritualist circulation that swept around the kingdom (10 million powerful via midcentury) within the age of Radical Reconstruction following the Civil conflict, and the sour struggle that pitted black males opposed to white ladies within the fight to win the appropriate to vote.
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Extra resources for Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull
Particularly frustrating is the fact that philosophy is not scandalized by its others so much as itself, since philosophy spawns its disciplinary others in its attempts to distance itself from them: This is first because the discourse which we call philosophical produces itself through the fact that it represses, excludes, and dissolves, or claims to dissolve, another discourse, other forms of knowledge, even though this other discourse or forms of knowledge may not have existed as such prior to this operation.
241). Butler suggests that philosophy has ceased to be in control of its own borders, its name now being appropriated well beyond the bounds of “philosophy proper” in a way that undermines that very designation. Philosophy “wonders . . , 233). Le Dœuff’s text predates Butler’s by a quarter century, but the rhetorical invocations of shame, scandal, and embarrassment in their respective elaborations of philosophy’s self-understanding are shared. Here I engage Le Dœuff’s designation of the philosophical imaginary as the locus of shame—alongside Butler’s evocation of an “inner scandal” in philosophy—in order to think through how shame animates the philosophical imaginary.
This is because it is not altogether obvious what an assertion of “white guilt” accomplishes. Regarding the accusations of racism and white privilege in feminist theory, and the attendant discourse on “white guilt,” there is a legitimate anxiety regarding the motives for introducing shame into the discussion, not because shame is an inappropriate response—for it surely is—but because it is not enough. There is nothing particularly virtuous, subversive, or helpful in the invocation of white guilt.