By Michèle Barrett
Women’s Oppression this present day is a vintage textual content within the debate approximately Marxism and feminism, exploring how gender, sexuality and the “family-household system” operate in terms of modern capitalism. during this up to date version, Michèle Barrett surveys the social and highbrow adjustments that experience taken position because the book's unique booklet, and appears again on the political weather during which the booklet was once written. In an incredible new essay, she defends the crucial arguments of the publication, even as addressing the best way such an engagement might play out otherwise this day, over thirty years later.
A foreword via Kathi Weeks examines the significance of forthcoming all feminist theories as occasions whose repercussions stretch past the conditions in their creation.
From the alternate Paperback edition.
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Extra resources for Women's Oppression Today: The Marxist/Feminist Encounter
But in distancing himself from woman, the generous, creative man still incurs a debt to her. In the definition of active self-evaluation just given, Nietzsche implies an original distance between self and other. Yet as I have argued, he also acknowledges that even in creative self-fabrication the “pathos of distance” involved is located at “the origin of language itself as an expression of power” where the “noble” spirit names itself, gives itself identity and value “in contradistinction to all the low, low-minded, common, and plebian” (1969, 26).
As determining values, establishing and exchanging equivalences is the most fundamental social arrangement, it is not just a question of commodity exchange. A precondition to such exchange of gifts and commodities is evaluation of one’s own body in relation to another, a process of evaluation that is constitutive of one’s place in the world. While Nietzsche sometimes speaks as if there is an original difference between debtor and creditor, the self only becomes different, a distinct entity, by distancing itself from others.
1967, 403) What Nietzsche exposes in his genealogy of justice and the creditor/ debtor relation is that justice, giving with expectation of equivalent return and hence the exchange of equivalences, already assumes sameness. And second, insofar as the parties involved are only at best approximately the same, then evaluation involves some subtraction from the other to the benefit of the self. Social exchange does not begin with a contract between independent individuals (1969, 86). It is always a matter of will to power as self-constitution, and insofar as this exchange is “successful” or “just,” it assumes and promotes sameness.