Judith Butler facts for kids
Quick facts for kids
Judith Butler
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Butler in March 2012
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Judith Pamela Butler
February 24, 1956 Cleveland, Ohio, U.S.
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| Partner(s) | Wendy Brown |
| Era | 20th-/21st-century philosophy |
| Region | Western philosophy |
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| Institutions | University of California, Berkeley The European Graduate School |
| Doctoral advisor | Maurice Natanson |
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Judith Pamela Butler (born February 24, 1956) is an American feminist philosopher and gender studies scholar whose work has influenced political philosophy, ethics, and the fields of third-wave feminism, queer theory, and literary theory.
In 1993, Butler joined the faculty in the Department of Rhetoric at the University of California, Berkeley, where they became the Maxine Elliot Professor in the Department of Comparative Literature and the Program in Critical Theory in 1998. They also hold the Hannah Arendt Chair at the European Graduate School (EGS).
Butler is best known for their books Gender Trouble: Feminism and the Subversion of Identity (1990) and Bodies That Matter: On the Discursive Limits of Sex (1993), in which they challenge conventional, heteronormative notions of gender and develop their theory of gender performativity. This theory has had a major influence on feminist and queer scholarship. Their work is often studied and debated in film studies courses emphasizing gender studies and performativity.
Butler has spoken on many contemporary political questions, including Israeli politics and in support of LGBT rights.
Contents
Early life and education
Judith Butler was born on February 24, 1956, in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent. Most of their maternal grandmother's family perished in the Holocaust. Butler's parents were practicing Reform Jews. Their mother was raised Orthodox, eventually becoming Conservative and then Reform, while their father was raised Reform. As a child and teenager, Butler attended both Hebrew school and special classes on Jewish ethics, where they received their "first training in philosophy". Butler stated in a 2010 interview with Haaretz that they began the ethics classes at the age of 14 and that they were created as a form of punishment by Butler's Hebrew school's Rabbi because they were "too talkative in class". Butler also stated that they were "thrilled" by the idea of these tutorials, and when asked what they wanted to study in these special sessions, they responded with three questions preoccupying them at the time: "Why was Spinoza excommunicated from the synagogue? Could German Idealism be held accountable for Nazism? And how was one to understand existential theology, including the work of Martin Buber?"
Butler attended Bennington College before transferring to Yale University, where they studied philosophy and received a Bachelor of Arts in 1978 and a Doctor of Philosophy in 1984. They spent one academic year at Heidelberg University as a Fulbright Scholar. Butler taught at Wesleyan University, George Washington University, and Johns Hopkins University before joining University of California, Berkeley, in 1993. In 2002, they held the Spinoza Chair of Philosophy at the University of Amsterdam. In addition, they joined the department of English and Comparative Literature at Columbia University as Wun Tsun Tam Mellon Visiting Professor of the Humanities in the spring semesters of 2012, 2013 and 2014 with the option of remaining as full-time faculty.
Butler serves on the editorial board or advisory board of several academic journals, including Janus Unbound: Journal of Critical Studies, JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society.
Overview of major works
Excitable Speech (1997)
In Excitable Speech: A Politics of the Performative, Butler surveys the problems of hate speech and censorship. They argue that censorship is difficult to evaluate, and that in some cases it may be useful or even necessary, while in others it may be worse than tolerance.
Butler argues that hate speech exists retrospectively, only after being declared such by state authorities. In this way, the state reserves for itself the power to define hate speech and, conversely, the limits of acceptable discourse.
Butler claims that any attempt at censorship, legal or otherwise, necessarily propagates the very language it seeks to forbid. Extending this argument using Derrida and Lacan, Butler claims that censorship is primitive to language, and that the linguistic "I" is a mere effect of an originary censorship. In this way, Butler questions the possibility of any genuinely oppositional discourse; "If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech".
Precarious Life (2004)
Precarious Life: The Powers of Mourning and Violence opens a new line in Judith Butler's work that has had a great impact on their subsequent thought, especially on books like Frames of War: When Is Life Grievable? (2009) or Notes Toward a Performative Theory of Assembly (2015), as well as on other contemporary thinkers. In this book, Butler deals with issues of precarity, vulnerability, grief and contemporary political violence in the face of the War on terror and the realities of prisoners at Guantanamo Bay and similar detention centers. Drawing on Foucault, they characterize the form of power at work in these places of "indefinite detention" as a convergence of sovereignty and governmentality. The "state of exception" deployed here is in fact more complex than the one pointed out by Agamben in his Homo Sacer, since the government is in a more ambiguous relation to law —it may comply with it or suspend it, depending on its interests, and this is itself a tool of the state to produce its own sovereignty. Butler also points towards problems in international law treatises like the Geneva Conventions. In practice, these only protect people who belong to (or act in the name of) a recognized state, and therefore are helpless in situations of abuse toward stateless people, people who do not enjoy a recognized citizenship or people who are labelled "terrorists", and therefore understood as acting on their own behalf as irrational "killing machines" that need to be held captive due to their "dangerousness".
Butler also writes here on vulnerability and precariousness as intrinsic to the human condition. This is due to our inevitable interdependency from other precarious subjects, who are never really "complete" or autonomous but instead always "dispossessed" on the Other. This is manifested in shared experiences like grief and loss, that can form the basis for a recognition of our shared human (vulnerable) condition. However, not every loss can be mourned in the same way, and in fact not every life can be conceived of as such (as situated in a condition common to ours). Through a critical engagement with Levinas, they will explore how certain representations prevent lives from being considered worthy of being lived or taken into account, precluding the mourning of certain Others, and with that the recognition of them and their losses as equally human. This preoccupation with the dignifying or dehumanizing role of practices of framing and representations will constitute one of the central elements of Frames of War (2009).
Giving an Account of Oneself (2005)
In Giving an Account of Oneself, Butler develops an ethics based on the opacity of the subject to itself; in other words, the limits of self-knowledge. Primarily borrowing from Theodor Adorno, Michel Foucault, Friedrich Nietzsche, Jean Laplanche, Adriana Cavarero and Emmanuel Levinas, Butler develops a theory of the formation of the subject. Butler theorizes the subject in relation to the social – a community of others and their norms – which is beyond the control of the subject it forms, as precisely the very condition of that subject's formation, the resources by which the subject becomes recognizably human, a grammatical "I", in the first place.
Butler accepts the claim that if the subject is opaque to itself the limitations of its free ethical responsibility and obligations are due to the limits of narrative, presuppositions of language and projection.
You may think that I am in fact telling a story about the prehistory of the subject, one that I have been arguing cannot be told. There are two responses to this objection. (1) That there is no final or adequate narrative reconstruction of the prehistory of the speaking "I" does not mean we cannot narrate it; it only means that at the moment when we narrate we become speculative philosophers or fiction writers. (2) This prehistory has never stopped happening and, as such, is not a prehistory in any chronological sense. It is not done with, over, relegated to a past, which then becomes part of a causal or narrative reconstruction of the self. On the contrary, that prehistory interrupts the story I have to give of myself, makes every account of myself partial and failed, and constitutes, in a way, my failure to be fully accountable for my actions, my final "irresponsibility," one for which I may be forgiven only because I could not do otherwise. This not being able to do otherwise is our common predicament (page 78).
Instead Butler argues for an ethics based precisely on the limits of self-knowledge as the limits of responsibility itself. Any concept of responsibility which demands the full transparency of the self to itself, an entirely accountable self, necessarily does violence to the opacity which marks the constitution of the self it addresses. The scene of address by which responsibility is enabled is always already a relation between subjects who are variably opaque to themselves and to each other. The ethics that Butler envisions is therefore one in which the responsible self knows the limits of its knowing, recognizes the limits of its capacity to give an account of itself to others, and respects those limits as symptomatically human. To take seriously one's opacity to oneself in ethical deliberation means then to critically interrogate the social world in which one comes to be human in the first place and which remains precisely that which one cannot know about oneself. In this way, Butler locates social and political critique at the core of ethical practice.
The Force of Nonviolence (2020)
In The Force of Nonviolence: An Ethico-Political Bind, Butler connects the ideologies of nonviolence and the political struggle for social equality. They review the traditional understanding of "nonviolence," stating that it "is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power." Instead of this understanding, Butler argues that "nonviolence is an ethical position found in the midst of the political field."
Political activism
Much of Butler's early political activism centered around queer and feminist issues, and they served, for a period of time, as the chair of the board of the International Gay and Lesbian Human Rights Commission. Over the years, Butler has been particularly active in the gay and lesbian rights, feminist, and anti-war movements. They have also written and spoken out on issues ranging from affirmative action and gay marriage to the wars in Iraq and Afghanistan and the prisoners detained at Guantanamo Bay. More recently, Butler has been active in the Occupy movement and has publicly expressed support for a version of the 2005 Boycott, Divestment and Sanctions (BDS) campaign against Israel.
They emphasize that Israel does not, and should not, be taken to represent all Jews or Jewish opinions. Butler is an outspoken critic of many aspects of contemporary Israel's actions and has criticized some forms of Zionism. Butler has been variously identified as post-Zionist and anti-Zionist but is reluctant to embrace such labels, saying in 2013, "I prefer to [provide] a story rather than a category. I come from a strong zionist community in the [United States], and became critical of zionism starting in my early twenties.... I am now working for what can only be called a post-zionist vision at this point in history. Perhaps at another point in history, I would be called a zionist, or even call myself that."
On September 7, 2006, Butler participated in a faculty-organized teach-in against the 2006 Lebanon War at the University of California, Berkeley. Another widely publicized moment occurred in June 2010, when Butler refused the Civil Courage Award (Zivilcouragepreis) of the Christopher Street Day (CSD) Parade in Berlin, Germany, at the award ceremony.
In October 2011, Butler attended Occupy Wall Street and, in reference to calls for clarification of the protesters' demands, they said:
People have asked, so what are the demands? What are the demands all of these people are making? Either they say there are no demands and that leaves your critics confused, or they say that the demands for social equality and economic justice are impossible demands. And the impossible demands, they say, are just not practical. If hope is an impossible demand, then we demand the impossible – that the right to shelter, food and employment are impossible demands, then we demand the impossible. If it is impossible to demand that those who profit from the recession redistribute their wealth and cease their greed, then yes, we demand the impossible.
Butler is an executive member of Faculty for Israeli-Palestinian Peace – Educational Network for Human Rights in Israel/Palestine. They are also a member of the advisory board of Jewish Voice for Peace. In mainstream U.S. politics, they expressed support for Hillary Clinton in the 2016 election.
Adorno Prize affair
When Butler received the 2012 Theodor W. Adorno Award, the prize committee came under attack from Israel's Ambassador to Germany, Yacov Hadas-Handelsman; the director of the Simon Wiesenthal Center's office in Jerusalem, Efraim Zuroff; and the German Central Council of Jews. They were upset at Butler's selection because of their remarks about Israel, and specifically, "calls for a boycott against Israel". Butler responded saying that "[Butler] did not take attacks from German Jewish leaders personally". Rather, they wrote, the attacks are "directed against everyone who is critical against Israel and its current policies."
In a letter to the Mondoweiss website, Butler wrote that their strong ethical views were grounded in Jewish philosophical thought and that it is "blatantly untrue, absurd, and painful for anyone to argue that those who formulate a criticism of the State of Israel is anti-Semitic or, if Jewish, self-hating".
Comments on Hamas, Hezbollah and the Israel–Hamas war
Butler has been criticized for statements they have made about Hamas and Hezbollah. Butler was accused of describing the militant Islamist groups as "social movements that are progressive, that are on the Left, that are part of a global Left" in 2012. They were accused of defending "Hezbollah and Hamas as progressive organizations" and supporting their tactics.
Butler responded to these criticisms by stating that their remarks on Hamas and Hezbollah were taken completely out of context and, in so doing, their established views on non-violence were contradicted and misrepresented. Butler describes the origin of their remarks on Hamas and Hezbollah in the following way:
I was asked by a member of an academic audience a few years ago whether I thought Hamas and Hezbollah belonged to "the global left" and I replied with two points. My first point was merely descriptive: those political organizations define themselves as anti-imperialist, and anti-imperialism is one characteristic of the global left, so on that basis one could describe them as part of the global left. My second point was then critical: as with any group on the left, one has to decide whether one is for that group or against that group, and one needs to critically evaluate their stand.
After the start of the 2023 Israel–Hamas war, Butler published an essay entitled "The Compass of Mourning" in which they "condemn without qualification" the "terrifying and revolting massacre" while at the same time arguing that the attacks by Hamas should be seen in the context of the "horrors of the last seventy years". The article was criticized several times in German newspapers. Christian Geyer-Hindemith wrote in the Frankfurter Allgemeine Zeitung that Butler "makes individual atrocities disappear" through contextualization. Thomas E. Schmidt spoke in the Die Zeit about the "reversal of guilt". At the same time, Anna Mayr wrote in the Die Zeit that "countless the same thing goes on for paragraphs: Nothing can justify the violence, and you still have to see the violence of the occupying power, Israel. It becomes clear that [they] (understandably) doesn't know where to think next." Writing for Haaretz, Chaim Levinson rejected Butler's framing of the matter within a context of colonialism, saying that term is "the emptiest word in Western intellectual discourse today".
Speaking at a public event in Paris on March 3, 2024, Butler stated that the 2023 Hamas-led attack on Israel was an uprising, an instance of armed resistance, rather than an act of terrorism.
"I think it is more honest and historically correct to say that the uprising of October 7 was an act of armed resistance. It is not a terrorist attack and it is not an antisemitic attack. It was an attack against Israelis."
Personal life
Butler is a lesbian, legally non-binary in the State of California, and, as of 2020, said they use both singular they/them and she/her pronouns but prefer to use singular they/them pronouns. Butler indicated that they were "never at home" with being assigned female at birth.
They live in Berkeley with their partner Wendy Brown and son.
Selected honors and awards
Butler has had a visiting appointment at Birkbeck, University of London (2009–present).
- 1999: Guggenheim Fellowship
- 1999: The World's Worst Writing
- 2001: David R Kessler Award for LGBTQ Studies, CLAGS: The Center for LGBTQ Studies
- 2007: Elected to the American Philosophical Society
- 2008: Mellon Award for their exemplary contributions to scholarship in the humanities
- 2010: "25 Visionaries Who Are Changing Your World", Utne Reader
- 2012: Theodor W. Adorno Award
- 2013: Doctorate of Letters, honoris causa, University of St. Andrews
- 2013: Doctorate of Letters, honoris causa, McGill University
- 2014: Doctorate of Letters, honoris causa, University of Fribourg
- 2014: Named one of PinkNews's top 11 Jewish gay and lesbian icons
- 2015: Elected as a Corresponding Fellow of the British Academy
- 2018: Doctorate of Letters, honoris causa, University of Belgrade
- 2018: Butler delivered the Gifford Lectures with their series entitled 'My Life, Your Life: Equality and the Philosophy of Non-Violence'
- 2019: Elected as Fellow to the American Academy of Arts and Sciences.
See also
In Spanish: Judith Butler para niños
