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논문검색은 역시 페이퍼서치

영미문학페미니즘검색

Feminist Stidies in English Literature


  • - 주제 : 어문학분야 > 영문학
  • - 성격 : 학술지
  • - 간기: 연3회
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1226-9689
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 23권 3호 (2015)
6,900
초록보기
Focusing on Susanna Centlivre’s 1706 play The Basset Table, this essay argues that both protagonists Lady Reveller and Valeria exhibit autonomy by engaging respectively in gaming and experimental philosophy. When read against the backdrop of Centlivre’s Whiggish idealism and the development of experimental philosophy during the first two decades of the eighteenth century, the playwright’s staging of these heroines as gambler and amateur experimental scientist epitomizes Centlivre’s implicit critique of the gender divide in knowledge production. This essay pays particular attention to the tables occupied by Reveller and Valeria. These props merit our attention, as they emblematize a gendered spatial construction, in which these heroines seek to participate in theories of probability and experimental philosophy, albeit quite distant from male-dominant venues in early eighteenth-century England. Lastly, Centlivre’s ultimate gesture toward a transnational move attests to the possibility of a female agency in the global context of the early eighteenth century.
6,400
초록보기
This paper examines John Osborne’s 1957 play Look Back in Anger as a historical text that addresses specific concerns of 1950s’ British left-intellectuals and as a social text that carries both possibilities and limits in its political vision and stance. First, this paper looks at the social context of the production and reception of the play, the intellectual as well as political background of 1950s’ Britain. Then, it examines specific aspects of the play involved with and representative of the intellectual climate of the time. As a powerful expression of popular discontent and a mass cultural product, Look Back in Anger had a potential to constitute a counter public sphere to existing social and economic arrangements. This possibility for an oppositional force was, however, undercut and contained by contradictory desires within the play. Contentious politics of Anger was, it is argued, depoliticized and co-opted due to the competing claims of class, race, and gender that Jimmy Porter registers but fails to acknowledge.

The Book of Margery Kempe: Criticisms and Queer Temporalities

( Hee Goo Lee )
6,100
초록보기
Critics’ temporal position, that is their now, overshadows what they are doing. They unconsciously bring their temporal biases into a literary text. Therefore, it seems natural for critics to bring their current concerns to their passive target text without any consideration of its innate temporality. It seems impossible to contain this temporal brutality of criticism and let the text be resuscitated and talk to us. This paper will look for an answer to this problem in queer temporalities that deconstruct a ‘naturalized’ progression of temporality and unveil how multiple times equally jostle and claim their share in every moment. This paper aims to show how, with help of ideas of queer temporality, we can better understand a victimized text through a history of criticism about a medieval text, The Book of Margery Kempe.

“This Very Contaminated Tool”: An Immanent Critique of Feminist Standpoint Theories

( Joon Hyung Park )
7,500
초록보기
The aim of this essay is based on my belief in the possibility of using the critique of standpoint theories to strengthen feminist standpoint epistemology. Although Butler and Haraway criticize some existing feminists, they do so in order to overcome the limitations that some antecedents of feminist theory had. Both Butler and Haraway emphasize how the acknowledgment of plurality and inclusiveness prevents us from repeating preceding feminists’ mistake of reaffirming essentialism and exclusionism. Using Butler’s and Haraway’s emphasis on specificity, plurality, and inclusiveness as a theoretical framework, this paper seeks to do an immanent critique of three feminist standpoint theories: Alcoff’s concept of woman as positionality; Collins’s black feminist standpoint; and Mohanty’s third-world feminist standpoint. I critically examine how, despite their original intention to overcome preceding feminists’ limitations, they end up reiterating essentialism and exclusionism by attempting to overgeneralize their partial perspectives and their specific definitions of woman into universal explanations/truths for all women. I also argue that feminist standpoint theories should clearly acknowledge their epistemologically plural and partial status as analytical tools in order to be inclusive and connected enough to cross over the conventional boundaries between feminist theorists as subjects and women as objects.
6,800
초록보기
One of the most characteristic aspects of the Anthropocene narratives is its frequent reference to the human species-being. Proponents of the Anthropocene notions characterize the Anthropocene as a geological story of humans-environment interactions in which the human species evolved “from hunter-gatherers to global force.” And advocates frame humanity as a species category to emphasize humanity’s endangered common fate and to summon communal efforts to sustain our earth planet. The idea of totalizing human species in the Anthropocene narrative, however, discloses a problem of naturalization or de-politicization of the concept of humanity. Re-politicizing questions from neo-Marxist perspectives have been sporadically raised, but there have been nearly no noticeable voices from feminist perspectives. Difficulties of de-naturalizing or re-politicizing the idea of human species in the Anthropocene narrative not only arise from imminent threat that all human beings on the globe currently face as a result of the human-induced environmental transformations, such as climate change, but difficulties also derive from the pressing belief that human communal efforts rather than individual ones are indeed needed to keep the earth sustainable. All humanity’s communal efforts or solutions that have been suggested in the Anthropocene narrative, however, are prone to resort either to scientific and technological advance or to abstract ethical obligations, which are more likely to deepen the feeling of distance and detachment from environmental problems that the idea of species in the Anthropocene of the climate change already garnered. People’s awareness and praxis regarding the Anthropocene environmental crisis should be experienced in individuals’ daily lives with a communal sense, and it is a feminist sense of communities of practice such as Donna Haraway’s concept of “response-ability” that can enact as a good antidote to species-induced distance and detachment and can pave a way toward a new ethic for “felt urgency” of Anthropocene humanity.
1