Download e-book for iPad: Feminism, Time, and Nonlinear History by Victoria Browne (auth.)

By Victoria Browne (auth.)

Interweaving phenomenological, hermeneutical, and sociopolitical analyses, this booklet considers the ways that feminists conceptualize and bring the temporalities of feminism, together with the time of the hint, narrative time, calendar time, and generational time.

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It] is recognized only in the context of the present and subsumed within a familiar story of evolution from sameness to difference, from the one to the many” (Felski 2000, 2–3; see also Davis 1995, 282). Conclusion The aim of this introductory chapter has been to demonstrate why feminism needs alternative concepts of historical time, and to begin to situate feminist historiography within the broader context of the philosophy of history. To this end, I have considered the influence of speculative philosophies of “world history” upon the ways in which feminists have narrated and conceptualized the history of feminism.

Scientific approaches do of course differ from metaphysical approaches. 1 The notion of lived time, in contrast, pertains to the way that different individuals and societies think, feel, behave, and relate to one another according to their experiences of, and ideas about, time. Analyses of lived time in philosophy have been greatly influenced by Kant’s “Copernican turn,” which shifts away from a treatment of time as a mind-independent condition of the world, toward a treatment of time (and space) as a function of our minds and a framework through which we structure experience.

If we accept that historical time is generated through intersubjective temporalizations of history, then it follows that coevalness, as a “mode of temporal relations,” is a necessary condition for historical time itself. In other words, there would be no historical time without temporal relations, without the practice of sharing time, even indirectly 40 FEMINISM, TIME, AND NONLINEAR HISTORY or diachronically “through” or “across” time. This is essentially a reversal of the idea that being “in” a homogenous historical time is what makes the sharing of time possible.

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