poststructuralist theory

I think if the CIA’s goal was to create less communists by promoting poststructuralist theory I think they failed miserably tbh. I don’t know a single person into poststructuralism that isn’t also a communist. A lot of poststructuralists were card carrying members of a communist organization at some point in their lives.

Hélène Cixous (b. 1937) is an Algerian-French feminist writer and philosopher. Her 1975 article The Laugh of the Medusa, which encourages women to express their individuality and claim their own identity through writing, established her as one of the founders of poststructuralist feminist theory.

She has published over 70 works of fiction and nonfiction, and has established the first centre for women’s studies in all of Europe at the University of Paris VIII. The philosopher Jacques Derrida affirmed her to be the greatest living writer in the French language.

In US academe, Foucault’s observation that “man” is a historically contin- gent formation is often credited with establishing what has become a scholarly imperative: namely, that the question of “man” be a cen- tral object of humanistic inquiry, interrogation, and critique. It is commonly held that Foucault’s work set the stage such that any later attempt to naturalize “man” or depict this formation as inevitable would typically be met with skepticism. Many fields, including post- humanism, have been inspired by the legacy of Foucault’s generative critique.

Yet, I worry that to suggest a seamless, patrilineal link between poststructuralist criticism and posthumanist theory could poten- tially display a Eurocentric tendency to erase the parallel genealogies of thought that have anticipated, constituted, and disrupted these fields’ categories of analysis. For instance, fifteen years before Foucault’s publication of The Order of Things, Aimé Césaire, in Discourse on Colonialism, set before us an urgent task: How might we resignify and revalue human- ity such that it breaks with the imperialist ontology and metaphysical essentialism of Enlightenment man? Césaire’s groundbreaking critique was hastened by a wave of decolonial resistance that arguably provided the historical conditions of possibility for Foucault’s subsequent analysis. Like Césaire, critics commonly associated with the theorization of race and colonialism, such as Frantz Fanon and Sylvia

Wynter, anticipated and broadened the interrogation and critique of “man” by placing Western humanism in a broader field of gendered, sexual, racial, and colonial relations. Their work, like that of Foucault, is similarly invested in challenging the epistemological authority of “man,” but they also stress that “man’s” attempts to colonize the field of knowledge was, and continues to be, inextricably linked to the history of Western imperialism. They maintain that the figure “man” is not synonymous with “the human,” but rather is a technology of slavery and colonialism that imposes its authority over “the universal” through a racialized deployment of force.

“Animal: New Directions in the Theorization of Race and Posthumanism”, Zakiyyah Iman Jackson