أميا سرينيفاسان

Agora

أميا سرينيفاسان

وُلد 1984

مدخل أولتبسيط مقصود – واللمحة تقول أكثر

حتى رغباتنا تصوغها السياسة: فمن نراه جذّابًا يعكس العِرق والطبقة والجندر – ومع ذلك لا يدين أحدٌ لأحدٍ بالجنس، والمطلوب أن نُخضع رغباتنا للمساءلة دون أن نفرض عليها رقابةً قسرية.

التموضع

الفلسفة السياسية والأخلاق (القرنان العشرون والحادي والعشرون) · غرب آسيا وشمال أفريقيا · السياسة والقانون, المجتمع والتاريخ, نظرية المعرفة, الأخلاق, الجندر والنسوية

أستاذة كرسي تشيتشيلي للنظرية الاجتماعية والسياسية في أكسفورد: يمكن أن يكون غضب المضطهَدين في محله؛ ولا أحد له حق في الجنس، لكن الرغبة تصوغها السياسة وتستحق التدقيق النقدي.

الأفكار الرئيسة

الحق في الجنس
ملاءمة الغضب
الجينالوجيا والخارجانية الجذرية

افتح في خريطة النجوم

التأثير

تأثّر بـ 3

فريدريك نيتشه

تأثّر بـ
Srinivasan read Nietzsche’s genealogy of morals as having, beside any epistemic force, a non-epistemic power to reveal what our representations do (‘Genealogy, Epistemology and Worldmaking’, 2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019); F. Nietzsche, Zur Genealogie der Moral (1887)
التوثيق: مسودة بالذكاء الاصطناعي
فريدريك نيتشه › 1844–1900
ميشال فوكو

تأثّر بـ
Srinivasan took Foucault, following Nietzsche, as a paradigm of critical genealogy whose force is not epistemic but shows what our representations do (‘Genealogy, Epistemology and Worldmaking’, 2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019)
التوثيق: مسودة بالذكاء الاصطناعي
ميشال فوكو › 1926–1984
بيرنارد وليمز

تأثّر بـ
Srinivasan asked when genealogies of belief undermine and when they vindicate, a contrast set out in Williams’s Truth and Truthfulness (2002), and introduced ‘genealogical luck’ (2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019); B. Williams, Truth and Truthfulness (2002)
التوثيق: مسودة بالذكاء الاصطناعي
بيرنارد وليمز › 1929–2003

الأعمال

2021الحق في الجنس (The Right to Sex)
مقالات في سياسة الجنس: لا أحد له حق في الجنس، لكن من يُرغب ومن لا يُرغب تشكّله السياسة ويستحق فحصًا نقديًا – من الرضا والإباحية إلى العمل الجنسي.

الموقف

Srinivasan began in epistemology. She defended Williamson’s argument that no non-trivial condition is “luminous”, always knowable when it obtains, and developed a “radical externalism”, motivated in part by people whose beliefs are shaped by racism or class position in ways they cannot detect from the inside. In “The Aptness of Anger” she argues that the anger of the oppressed can be apt – a fitting response to real wrongs – even when it is counterproductive, so that being forced to choose between apt anger and prudence is itself an “affective injustice”. Her work on genealogy asks what follows for our beliefs when we learn that they have contingent social origins. “The Right to Sex” brought her a wide readership. Its title essay, prompted by a misogynist killing by a self-described “incel”, argues that no one has a right to sex, yet that sexual desire is shaped by politics – by hierarchies of race, body, disability and gender – and should be examined critically without being policed. Other essays address pornography, relationships between teachers and students, and feminists’ reliance on prisons and police, which she criticises as “carceral feminism”.

الحياة والسياق

Amia Srinivasan (born 1984 in Bahrain to Indian parents) grew up in Taiwan, Singapore, New York and London. She studied philosophy at Yale and went to Oxford as a Rhodes Scholar, where she took her doctorate in 2014 with a thesis on luminosity, normativity and metaphilosophy supervised by John Hawthorne and Timothy Williamson. She was a Prize Fellow of All Souls College, taught at University College London and at St John’s College, Oxford, and in 2020 became Chichele Professor of Social and Political Theory at All Souls – the first woman and the first person of colour to hold the chair. She is a contributing editor of the London Review of Books.