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 generally rendered "unthinkable" through postmodern feminist philosophies, corresponding to "the real," "the one," "the limit," and "finality," hence seriously repositioning poststructuralist feminist philosophy and gender/queer studies.
Poststructuralist (feminist) concept sees the topic as a only linguistic type, as always already a number of, as always already nonfixed and fluctuating, as unlimited discursivity, and as constitutively indifferent from the example of the genuine. This reconceptualization is predicated at the exclusion of and dichotomous competition to notions of the true, the single (unity and continuity), and the strong. The non-philosophical analyzing of postructuralist philosophy engenders new types of universalisms for worldwide debate and motion, expressed in a language the area can comprehend. It additionally liberates idea from ideological paralysis, recasting the genuine as an instantly skilled human made up our minds via gender, race, and social and monetary situation.
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Additional resources for Cut of the Real: Subjectivity in Poststructuralist Philosophy (Insurrections: Critical Studies in Religion, Politics, and Culture)
Thus we arrive at my initial questions: Doesn’t this proposition’s very stability render it exclusive? Doesn’t the stabilization of this particular truth introduce binary, oppositional, and dualistic thinking into the constitutive layers, into the very tissue of the discourse? My investigation will seek to focus on these and some other closely related questions, including that of the position of the instance and concept of the real vis-à-vis that of discourse and language. This question will impose itself as the central one.
In drafting the first version of this manuscript, my friend Ray Brassier has been a great help in my efforts to formulate concepts as clearly as possible in a language that is not my mother tongue. This process has been harder than all others that preceded it because of the vocabulary, which relies primarily on Laruelles non-philosophical terminology. The support of my friends and family in the process of writing has been very important to me. So I thank Kristina Kolozova-Antovic, Artan Sadiku, Svetozar Antovic, Mitko Cheshlarov, Roland Hennig, Isidora Hennig, and Senka Kolozova.
I will argue that the trauma is not just an abstraction; it is not a mere generalization that always manifests itself in the same way and tautologically (“trauma is traumatic”). To the contrary, trauma has a multitude of instantiations, forms, and qualities of experience, and accounting for this experiential diversity matters. It makes a difference whether the trauma is caused by brutal physical violence or the loss of a loved one, or whether it is the effect of (“normal,” that is, nonviolent) sexual experience.