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By Laura Kipnis

From the writer of the acclaimed Against Love comes a pointed, audacious, and witty exam of the country of the feminine psyche within the post-post-feminist global of the twenty-first century.Women stay stuck among feminism and femininity, among self-affirmation and an unending quest for self-improvement, among taking part in an injured occasion and claiming independence. instead of blaming the standard suspects–men, the media–Kipnis takes a troublesome examine culprits toward domestic, particularly ladies themselves. Kipnis serves up the gory info of the mutual displeasure among women and men in painfully hilarious aspect. Is anatomy future in the end? An formidable and unique reassessment of feminism and women’s ambivalence approximately it, the feminine Thing breathes provocative new lifestyles into that age-old query.

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Extra info for The Female Thing: Dirt, envy, sex, vulnerability

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And] a person normatively identifies with a conception of herself as someone who enters into and values caring relationships, exercising particular human capacities as well. Neither memory nor identity ‘‘gives rise’’ to an ‘‘ethics’’ that then leaves them behind. 30 Care as Practice Care is surely a form of labor, but it is also much more. The labor of care is already relational and for the most part cannot be replaced by machines in the way so much other labor can. Ruddick agrees that ‘‘caring labor is intrinsically relational,’’31 but she thinks the relationship is something assumed rather than necessarily focused on.

Both can perform the same work of reassuring the child, hugging him, transferring him from father to worker, and so on. But the character and meaning of the father’s care may be in excess of the work itself. For the father, the work is a response to the relationship, whereas for the day-care worker, the relationship is probably a response to the work. So we may want to reject a view that equates care entirely with the labor involved. To Bubeck, to Noddings in her early work, and to a number of others who write on care, the face-to-face aspect of care is central.

But when it does incorporate such values as doing so effectively, it becomes the practice of woodcutting. So we do better to focus on practices of care rather than merely on the work involved. Practices of justice such as primitive revenge and an eye for an eye have from the earliest times been engaged in and gradually reformed and refined. By now we have legal, judicial, and penal practices that only dimly resemble their ancient forerunners, and we have very developed theories of justice and of different kinds of justice with which to evaluate such practices.

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