By Judith Butler
The distinguished writer of Gender hassle the following redefines Antigone's legacy, improving her progressive value and freeing it for a innovative feminism and sexual politics. Antigone has lengthy been a feminist icon of defiance. yet what has remained uncertain is whether or not she escapes from the sorts of energy that she opposes, because the kind of defiance she exemplifies additionally ends up in her loss of life. Butler argues that Antigone represents a sort of feminist and sexual organization that's fraught with possibility. in addition, Antigone exhibits how a tradition of normative heterosexuality obstructs our ability to work out what sexual freedom and political enterprise might be.
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Additional resources for Antigone's Claim: Kinship Between Life and Death (The Wellek Library Lectures)
It is the law” is thus a sign of allegiance to the law, a sign of the desire for the law to be the indisputable law, a theological impulse within the theory of psychoanalysis that seeks to put out of play any criticism of the symbolic father, the law of psychoanalysis itself. Thus the status given to the law is precisely the status given to the phallus, the symbolic place of the father, the indisputable and incontestable. The theory exposes its own tautological defense. The law beyond laws will finally put an end to the anxiety produced by a critical relation to final authority that clearly does not know when to stop: a limit to the social, the subversive, the possibility of agency and change, a limit that we cling to, symptomatically, as the final defeat of our own power.
With this task in mind, we return to the scene of the incest taboo, where the question emerges: What is the status of these prohibitions and these positions? Lévi-Strauss makes clear in The Elementary Structures of Kinship that nothing in biology necessitates the incest taboo, that it is the mechanism by which biology is transformed into culture, and so is neither biological nor cultural, although culture itself cannot do without it. By “cultural,” LéviStrauss does not mean “culturally variable” or “contingent,” but rather, operating according to “universal” rules of culture.
It does not follow that the taboo itself might appear as radically alterable or, indeed, eliminable; rather, to the extent that it does appear, it appears in a universal form. Thus this contingency, an ungroundedness that becomes the condition of a universalizing appearance, is radically distinct from a contingency that establishes the variability and limited cultural operation of any such rule or norm. 16 He has been discussing the problem of the good, as a category central to ethics and commodification.
Antigone's Claim: Kinship Between Life and Death (The Wellek Library Lectures) by Judith Butler
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