阿米娅·斯里尼瓦桑
就连我们的欲望也受政治塑造：谁被认为有吸引力，反映着种族、阶级和性别——然而没有人理应获得性，我们的任务是质疑自己的欲望，而不是对其加以管制。
定位
牛津大学奇切利社会与政治理论教授：被压迫者的愤怒可以是恰当的；没有人有性的权利，然而欲望是由政治塑造的，值得批判性地审视。
核心思想
- 《性的权利》
- 愤怒的恰当性
- 谱系学与激进外在主义
影响
受影响于 3
弗里德里希·尼采
受其影响
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)
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
米歇尔·福柯
受其影响
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)
依据: AI 草稿
米歇尔·福柯 › 1926–1984
伯纳德·威廉斯
受其影响
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)
依据: AI 草稿
伯纳德·威廉斯 › 1929–2003
作品
关于性之政治的文集：没有人享有性的权利，但谁被欲求、谁不被欲求是由政治塑造的，值得批判性审视——从同意到色情制品与性工作。
立场
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”.
生平与背景
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.
其他主要作品
- Are We Luminous? (2015)
- The Aptness of Anger (2018)
- Genealogy, Epistemology and Worldmaking (2019)
- Radical Externalism (2020)
出现在
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