After Antigone: Women, the Past, and the Future of Feminist Political Thought

Holland, Catherine A.

doi:10.2307/2991851

Cited by 36 publications

(6 citation statements)

References 17 publications

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“…Elshtain's position is not without its critics (Dietz 1985; Hartouni 1986; Holland 1998; Zerilli 1991). First among them was Mary Dietz, who notes that maternal thinking is problematic from a feminist perspective because it fails to challenge the very confinement of women to the private sphere.…”

Section: Antigone As Feminist Heroinementioning

confidence: 99%

Rethinking the Personal and the Political: Feminist Activism and Civic Engagement

Lee¹

2007

Hypatia

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The slogan "the personal is political" captures the distinctive chalknge to the publicprivate divide posed by contemporary feminists. As such, feminist activism is not necessarily congruent with civic engagement, which is predicated on the paradoxical need to both bridge and sustain the public-private divide. k e argues that rather than subverting the divide, the politics of the personal offers an alternative understunding of civic engagement that aims to reinstate individuals' dignity and agency.Among the many legacies of the so-called second wave of the American women's movement, perhaps the most distinctive and controversial is the politicization of the everyday life of ordinary women, as captured by the slogan "the personal is political." The slogan was coined in 1968 by Carol Hanisch, who was at that time a civil rights worker and a feminist activist (1970/2000).Ruth Rosen notes, "By this, she [Hanisch] meant to convey the then-shocking idea that there were political dimensions to private life, that power relations shaped life in marriage, in the kitchen, the bedroom, the nursery, and at work" (2000,196). This insight helped propel the momentum of the second wave and continues to inspire women's movements all around the world.The hallmark of contemporary feminism has been its challenge to the otherwise seemingly clear divide between the private and the public spheres.

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Section: Antigone As Feminist Heroinementioning

confidence: 99%

Rethinking the Personal and the Political: Feminist Activism and Civic Engagement

Lee¹

2007

Hypatia

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“…this chorus of women is notably not coextensive with the jury of Athenian citizens (exclusively male) that hears Orestes's case and is empowered to pass judgment on him. 54 In other words, the democratic polis in Athens is not a reconciled city; it is a divided city in which full participation in political life is confined to a small group of male citizens. Women are either pushed indoors or underground.…”

Section: The Role Of Athenamentioning

confidence: 99%

The Progress of Law: Aeschylus’s Oresteia in Feminist and Critical Theory

Njoya

2019

Political Theory

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The Oresteia is conventionally read as an account of progress from the age of private vendetta to the public order of legal justice. According to G.W.F. Hegel, an influential proponent of this view, the establishment of a court in Athens was the first step in the progressive universalization of law. For feminists and Frankfurt School theorists, in contrast, the Oresteia offers an account of the origins of patriarchy and class domination by legal means. This article examines the two competing interpretations of Aeschylus’s trilogy, arguing that they are not mutually exclusive. Rather than rejecting Hegel’s progressive thesis altogether, the critical theorists discussed here focus on the underside of progress. They make two claims that are explicated and defended in this article: first, that law follows a dialectical progression wherein measures to advance justice simultaneously intensify domination; second, that the dialectic of progress arises from the legal form itself—its presumed universality.

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“…Although Sophocles’ Antigone in particular has been an important point of reference for feminist theory (e.g. Butler, 2000; Holland, 1998; Honig, 2013; Irigaray, 1985: 214–221; Söderbäck, 2010), it is nevertheless possible to argue, with Carol Gelderman (1975: 226–227), that tragedy was therefore a deeply gendered practice: it was predicated on public performance while Greek women were ‘forced to be private’, it was associated with the verb ‘to do’ while women were encouraged merely to be.…”

Section: Tragedy and Theories Of Irmentioning

confidence: 99%

Tragedy, genealogy and theories of International Relations

Wedderburn

2017

European Journal of International Relations

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This article interrogates the role of tragedy within the work of International Relations theorists including Michael Dillon, Mervyn Frost, Richard Ned Lebow and Hans Morgenthau. It argues that a tragic sensibility is a constituent part of much thinking about politics and the international, and asks what the reasons for this preoccupation might be. Noting that a number of diverse theoretical appeals to tragedy in International Relations invoke analytically similar understandings of tragic-political subjectivity, the article problematises these by building on Michel Foucault’s intermittent concern with the genre in his Collège de France lecture series. It proposes that a genealogical consideration of tragedy enables an alertness to its political associations and implications that asks questions of the way in which it is commonly conceived within the discipline. The article concludes by suggesting that International Relations theorists seeking to invoke tragedy must think carefully about the ontological, epistemological, ethical and political claims associated with such a move.

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After Antigone: Women, the Past, and the Future of Feminist Political Thought

Cited by 36 publications

References 17 publications

Rethinking the Personal and the Political: Feminist Activism and Civic Engagement

Rethinking the Personal and the Political: Feminist Activism and Civic Engagement

The Progress of Law: Aeschylus’s Oresteia in Feminist and Critical Theory

Tragedy, genealogy and theories of International Relations

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