Visible identities:race, gender, and the self/Linda Martın Alcoff. p. cm.—(Studies in feminist philosophy). Includes bibliographical references and index. ISBN In the heated debates over identity politics, few theorists have looked carefully at the conceptualizations of identity assumed by all sides. Visible. PDF | On Mar 1, , David Ingram and others published Visible Identities: Race, Gender, and the Self by Linda Alcoff.
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Personal Identity in Multicultural Constitutional Democracies. The first is straightforward, and concerns the worry that any “strongly felt” ethnic, racial, or cultural identity harms or prevents needed national cohesion. Social Dynamics Brian Skyrms.
Visible Identities: Race, Gender, and the Self – Oxford Scholarship
Leftist Thought in the Twentieth-Century America. Ebook This title is available as an ebook. Science Logic and Mathematics. Oxford University Press is a department of the University of Oxford.
Print Save Cite Email Share. They seek to suppress the very multiplicity and hybridity which Alcoff depends upon to save identity from the criticisms of liberals.
From the Publisher via CrossRef no proxy Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Besides addressing the general contours of social identity, the book develops an account of the material infrastructure of gendered identity, compares and contrasts gender identities with racialized ones, and explores the experiential aspects of racial subjectivity for both whites and non-whites.
Alcoff introduces her conception of embodiment and visibility in the fourth chapter, “Real Identities,” but she expands it in chapters six, “The Metaphysics of Gender and Sexual Difference,” seven, “The Phenomenology of Racial Embodiment,” and eight, “Racism and Visible Race.
Bibliographic Information Print publication date: The Identity Crisis in Feminist Theory. But identities such as race and However, Alcoff does not seek to replace objectivist accounts of social identities with one based on hermeneutics and phenomenology; rather, she thinks that they are consistent and can be fruitfully paired.
Civil War American History: She defends a dialogical account of the self that incorporates her use of identiites and phenomenology, and argues that individuals participate in multiple and hybrid identities. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Alcoff has offered a series of arguments that identjties, ethnicity, and gender are visible identities that cannot simply be wished away, and should have a place in political life.
The Pathologizing of Idntities. They are the “situations” from which we come to know, understand, and reason about the world. Furthermore, not only do our bodies affect our experience of the world but our bodies, as marked by race and gender, also enter into the experience of others.
In short, I worry that Alcoff does not vusible consider the incentives that social identities have to institutionalize and to form bureaucracies. Social Identity in Metaphysics.
They will still want to know how our visible identities can become properly public identities that aid us to understand and motivate us to strive for the common good. Alcoff’s introduction of embodiment then reminds us of the specificity of the experience of each category, and the need to account for that specificity in our theories of race, ethnicity, and gender. Visible Identities offers a careful analysis of the political and philosophical worries about identity and argues that these worries are neither supported by the empirical data nor grounded in realistic understandings of what identities are.
It is useful analysis of the issues, especially as public intellectuals close to the Democratic party are reviving Rorty’s and Schlesinger’s anti-identity arguments, and are advocating, in the pages of the American Prospect and the New Republic, that their party should distance itself from its over-devotion to the language of “diversity” and special interest “rights” and return to the language of the “common good.
Her metaphysical arguments, however, will not satisfy the political worries of the liberal critics of identity. What she gives us is how race is experienced as real, but she has not established iedntities reality. Identities are historical formations and their political implications identjties open to interpretation. Individuals are not interacted with merely as interlocutor, citizen, person, identitiss human; within our social worlds persons engage others as gendered and raced beings.
Identities are historical formations and their political implications are open to interpretation.
Lotter – – South African Journal of Philosophy 17 3: More In the heated debates over identity politics, few theorists have looked carefully at the conceptualizations of identity assumed by all sides.
Her arguments, however, do not address the metaphysical arguments of those who question the objective existence of at least one of the central categories of her analysis. From sociological to analytic philosophical investigations about race, objectivist analyses have dominated, and have all been concerned with the social structures that make race salient in individual and group life, the level to which such human categories parallel deep biological structures, and whether those categories are in some sense real.
The four chapters that make up that section are expanded versions of recent work, and take up the bulk of Visible Identities.