This essay brings to bear insights from continental philosophers Michel Foucault and Judith Butler on the science of (homo)sexuality and, more importantly, the desire to use such science to resolve contemporary conflicts over homosexuality's acceptability. So-called "queer science" remains deeply beholden to modern notions of sex, gender, and sexuality, the author argues, a schematic that its premodern (Christian) roots further denaturalize. The philosophical insights drawn from this analysis are then applied to the controversy over homosexuality within global Christianity that often pits the "backward" former colonies against the "modern" west.Keywords Homosexuality · Christianity · Post modernity Those of us who trade in contemporary continental philosophy are supposed to be able, at the drop of a hat, to tick off the various symptoms of modernity's demise: the death of the subject, of credible metanarratives, of reason and truth. If we happen to be philosophers of religion, we are then pressed to state whether we think religion (as a set of metanarratives that assert claims to ultimate truth) is a collateral casualty or whether religion (understood as "faith," reason's opposite) might be poised to make a comeback. If we happen to be feminist and/or queer philosophers of religion, we are further pressed to articulate whether (and, if so, how) our particular field of inquiry is aided or hindered by modernity's passing.These expectations arise because many of those philosophers whom we study and deploy are supposedly caught up in the wide net cast by the postmodern. Yet in many instances, they themselves are explicitly wary of association with such epochal claims-both on behalf of their own work and in general. This is true, for example, E. T. Armour (B)
This article reconsiders the issue of Luce Irigaray's proximity to Jacques Derrida on the question of woman. I use Derrida's reading of Nietzsche in Spurs: Nietzsche's Styles (1979) and Irigaray's reading of Heidegger in L'Oubli de l'air (1983) to argue that reading them as supplements to one another is more accurate and more productive for feminism than separating one from the other. I conclude by laying out the benefits for feminism that such a reading would offer.
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