By Gloria Steinem
A bestselling first choice of funny and insightful essays through a luminary of the women’s liberation movement
These essays from Gloria Steinem’s first 3 many years of labor provide a portrait of a lady who used to be not just one of many savviest leaders of the women’s liberation circulation, but additionally a profoundly humane philosopher with a wide-ranging mind and impossible to resist wit. In “If males may Menstruate,” Steinem engages readers in a flight of mind's eye as incisive because it is hilarious. She deals first-person journalism in her underground exposé “I was once a Playboy Bunny,” presents heartbreaking memoir within the tale of her mother’s struggles in “Ruth’s Song,” and stakes vital positions in feminist idea in “Erotica vs. Pornography.” this can be Steinem at her so much provocative—and such a lot compassionate.
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Additional info for Outrageous Acts and Everyday Rebellions
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.