Judith Butler
Judith Butler
Judith Butleris an American philosopher and gender theorist whose work has influenced political philosophy, ethics and the fields of feminist, queer and literary theory. Since 1993, she has taught at the University of California, Berkeley, where she is now Maxine Elliot Professor in the Department of Comparative Literature and the Program of Critical Theory. She is also the Hannah Arendt Chair at the European Graduate School...
NationalityAmerican
ProfessionPhilosopher
Date of Birth24 February 1956
CityCleveland, OH
CountryUnited States of America
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I'm a professor of comparative literature, among other things, so I'm able to read in a couple of other languages, and I understand that not everyone is, not everyone can, although it is quite stunning how many people do read Spanish in the United States, but moving between languages is also extremely helpful.
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A challenge to the right of Israel to exist can be construed as a challenge to the existence of the Jewish people only if one believes that Israel alone keeps the Jewish people alive or that all Jews invest their sense of perpetuity in the state of Israel in its current or traditional forms.
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Only if we accept the proposition that the state of Israel is the exclusive and legitimate representative of the Jewish people would a movement calling for divestment, sanctions and boycott against that state be understood as directed against the Jewish people as a whole.
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It will not do to say that international law is the enemy of the Jewish people, since the Jewish people surely did not as a whole oppose the Nuremburg trials, or the development of human rights law.
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War begets war. It produces outraged and humiliated and furious people. That is almost invariably the case.
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When some people rejoin with “All Lives Matter” they misunderstand the problem, but not because their message is untrue. It is true that all lives matter, but it is equally true that not all lives are understood to matter which is precisely why it is most important to name the lives that have not mattered, and are struggling to matter in the way they deserve.
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My parents were practicing Jews. My mother grew up in an orthodox synagogue, and after my grandfather died, she went to a conservative synagogue and a little later ended up in a reform synagogue. My father was in reform synagogues from the beginning.
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When Zionism becomes co-extensive with Jewishness, Jewishness is pitted against the diversity that defines democracy, and if I may say so, betrays one of the most important ethical dimensions of the diasporic Jewish tradition: namely, the obligation of co-habitation with those different from ourselves.
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The point is not to stay marginal, but to participate in whatever network of marginal zones is spawned from other disciplinary centers and which, together, constitute a multiple displacement of those authorities.
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In the earliest years of the AIDS crisis, there were many gay men who were unable to come out about the fact that their lovers were ill, A, and then dead, B. They were unable to get access to the hospital to see their lover, unable to call their parents and say, 'I have just lost the love of my life.'
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I grew very skeptical of certain kind of Jewish separatism in my youth. I mean, I saw the Jewish community was always with each other; they didn't trust anybody outside. You'd bring someone home, and the first question was, 'Are they Jewish, are they not Jewish?'
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There is a new venue for theory, necessarily impure, where it emerges in and as the very event of cultural translation. This is not the displacement of theory by historicism, nor a simple historicization of theory that exposes the contingent limits of its more generalizable claims.
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Life has to be protected. It is precarious. I would even go so far as to say that precarious life is, in a way, a Jewish value for me.
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Obama was late to affirm the Egyptian revolution as a democratic movement, and even then he was eager to have installed those military leaders who were known for their practices of torture.