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A l’entramat filosòfic, psicoanalític i lingüístic del projecte de Luce Irigaray la noció de mimesi guarda un lloc fonamental. Exhibit per l’autora com a recurs metodològic de recerca i com a praxi política, és una estratègia que pretén dislocar l’ordre discursiu que sosté la nostra cultura occidental, eminentment falogocèntrica i patriarcal. Aquest antídot contra la uniformitat i la lògica original-còpia que regeix la nostra tradició és desplegat a la seva obra en virtut de tres dimensions (Schor, 1993): la mascarada, la mimesi astuta i la reapropiació gojosa o diferència positiva. En aquest text, i articulant aquests tres sentits, m’interessa traçar la cartografia d’aquesta noció en virtut d’alguns moments del projecte irigarià, atenent els seus aspectes genealògics, ètics i polítics. L’aposta d’Irigaray pel sentit transformador i creatiu del recurs de la mimesi, en contraposició al sentit d’imitació especular que travessa la nostra tradició d’un sol subjecte, reflecteix la tasca doble de la seva comesa: la crítica profunda a les bases de la tradició del pensament occidental i la necessitat de generar les condicions per transformar tota una cultura., In the philosophical, psychoanalytical, and linguistic framework of Luce Irigaray’s project, the notion of mimesis holds a fundamental place. Exhibited by the author as a methodological research resource and as a political praxis, it is a strategy that seeks to dislocate the discursive order that sustains our Western culture, eminently phallocentric and patriarchal. This antidote against uniformity and the original-copy logic that governs our tradition is deployed in her work by virtue of three dimensions (Schor, 1993): masquerade, sly mimesis, and joyful reappropriation or positive difference. In what follows, and articulating these three senses, I am interested in mapping this notion by virtue of some moments of Irigaray’s project, attending to its genealogical, ethical, and political aspects. Irigaray’s wager on the transformative and creative sense of the resource of mimesis, as opposed to the sense of specular imitation that runs through our single-subject tradition, reflects the double task of his endeavour: the profound critique of the foundations of the Western tradition of thought and the need to generate the conditions for transforming an entire culture., En el entramado filosófico, psicoanalítico y lingüístico del proyecto de Luce Irigaray la noción de mímesis guarda un lugar fundamental. Exhibido por la autora como recurso metodológico de investigación y como praxis política, es una estrategia que busca dislocar el orden discursivo que sostiene nuestra cultura occidental, eminentemente falogocéntrica y patriarcal. Este antídoto contra la uniformidad y la lógica original-copia que rige nuestra tradición es desplegado en su obra en virtud de tres dimensiones (Schor, 1993): la mascarada, la mímesis astuta y la reapropiación gozosa o diferencia positiva. En este texto, y articulando estos tres sentidos, me interesa trazar la cartografía de esta noción en virtud de algunos momentos del proyecto irigariano, atendiendo a sus aspectos genealógicos, éticos y políticos. La apuesta de Irigaray por el sentido transformador y creativo del recurso de la mímesis, en contraposición al sentido de imitación especular que atraviesa nuestra tradición de un solo sujeto, refleja la doble tarea de su cometido: la crítica profunda a las bases de la tradición del pensamiento occidental y la necesidad de generar las condiciones para transformar toda una cultura.

According to common sense, fashion and feminism do not get along. Often in history, male fashion designers have exploited the female body for their artistic whims, and just as often, women have refused to comply with the dictates of fashion as the embodiment of an aestheticizing and fetishistic male gaze. However, on many occasions, feminists have reappropriated and resemantized the domestic practices of knitting, sewing and embroidery, conceptualizing them as different ways to think about politics, community, the self, and relationality. Among the many philosophers and activists of Italian second wave feminism, the most influential is undoubtedly Carla Lonzi. Over the years, Carla Lonzi has almost been turned into an idol, exploring every nuance of her thought both in feminism and art criticism. However, her image has remained unexplored, probably considered not particularly relevant. Through her work, this article analyzes the complex dynamics between fashion and feminism, and reconstructs Carla Lonzi’s wardrobe starting from the photographs in her books and in archives, interpreting it with the help of her diary Taci, anzi parla, and of her collection of poems Scacco ragionato.

This article aims to analyse the discourse employed by the female lyrical voices in the medieval Anglo-Saxon elegies The Wife’s Lament and Wulf and Eadwacer. Through the idea of female body self-awareness as the origin of écriture féminine proposed by Luce Irigaray and Hélène Cixous, leading figures in French feminism of the sexual “difference”, we will determine that the discursive use applied by female elegiac voices diverges from that used by male elegiac voices and that, thus, it provides a means to find a female identity beyond the patriarchal gender constructs of medieval Anglo-Saxon society., El presente artículo pretende analizar el discurso empleado por las voces líricas femeninas de las elegías anglosajonas medievales The Wife’s Lament y Wulf and Eadwacer. Mediante la idea de la conciencia del cuerpo femenino como origen de la écriture féminine propuesta por Luce Irigaray y Hélène Cixous, figuras principales del feminismo de la “diferencia” francés, se determinará que el uso discursivo empleado por las voces elegíacas femeninas diverge en cuanto al utilizado por voces elegíacas masculinas y que, de este modo, supone un medio por el que hallar una identidad femenina propia más allá de los constructos de género patriarcales vigentes en la sociedad anglosajona medieval.

In this essay, I suggest an entangled analysis of sexual difference theory via Luce Irigaray and creolization via Édouard Glissant. I argue that these two distinct discourses share a critical stance against Western sameness and assimilation into a closed metaphysical system. However, each is born of particular historical socio-political struggles that should not be collapsed. I bring them together to demonstrate that their claims are productively entangled and that a critical re-reading of melancholia can unite readers to locate sources of sexual-racial-colonial violence in disparate locations and epochs, holding collective memory and acting beyond critique. Relying on Francoise Vergès’s account of métissage and anamnesis, I will suggest that Antillean geographical vantages reveal complexities of racial and colonial relation to one’s mother, the state, and the sea. By interrogating psychoanalytic and linguistic claims, I forward a South-South circulation of coordinated but distinctive political reimaginations that challenge static notions of race, gender, and sexual difference.

Preciado defines the sexual difference regime as a group of social technologies which hides under the term “Nature” what are actually effets of the political and economic order called “straight and colonial patriarchy”. Deleuze and Guattari, in The Anti-Oedipus, create a conception of sexuality that is inseparable from the determinations of the social field. However, we intend to highlight the concept of machinic sexuality as a way out of reducing sexuality to a simple effect of the social field, considering that the authors also search for a creative dimension capable of bursting these determinations. Despite the apparent disagreement, this article’s aim is to explore conceptual alliances between countersexuality and machinic sexuality by emphasizing the critics to the sexual difference regime and the effort to experience new “sexual plataforms”, Preciado caracteriza o regime da diferença sexual como um conjunto de tecnologias sociais que esconde sob o nome de Natureza aquilo que se configura como efeito da ordem política e econômica denominada “patriarcado hetero-colonial”. Deleuze e Guattari, em O Anti-Édipo, constroem uma concepção de sexualidade inseparável das determinações do campo social. Porém, veremos como é pelo conceito de sexualidade maquínica que os autores se furtam a reduzir a sexualidade a um simples efeito do campo social, pois também buscam uma dimensão criativa capaz de romper com essas determinações. A intenção deste artigo é, apesar da aparente divergência entre contrassexualidade e sexualidade maquínica, explorar afinidades conceituais entre ambas no que diz respeito à crítica à diferença sexual e ao esforço de experimentação de novas “plataformas sexuais”

For Nietzsche, a phenomenon, a belief, a mode of knowledge, or of subjectivity, confronts us with the possibility of creating, rather than presupposing, the criteria for its evaluation. In his Untimely Meditations, he widened the parameters of criticizability in just this way, proposing that history might be evaluated from the criterion of whether it is good or bad for life. Nietzsche provokes us to ask what the right question is to bring to history. Stepping back to formulate a response might allow us to appreciate the difference between interrogating the accuracy of historical accounts and assessing their effects., Per a Nietzsche, un fenomen, una creença o una manera de coneixement o de subjectivitat ens enfronta a la possibilitat de crear, en lloc de pressuposar, els criteris per avaluar-lo. En les seves Consideracions intempestives va ampliar els paràmetres de la criticabilitat precisament en aquest sentit, proposant que la història pugui ser avaluada des del criteri de si és bona o dolenta per a la vida. Nietzsche ens impel·leix a preguntar-nos quina és la pregunta correcta que hem de fer a la història. Prendre distància per formular una resposta podria permetre'ns d'apreciar la diferència entre interrogar l'exactitud dels relats històrics i avaluar-ne els efectes., Para Nietzsche, un fenómeno, una creencia o un modo de conocimiento o de subjetividad nos enfrenta a la posibilidad de crear, en lugar de presuponer, los criterios para su evaluación. En sus Consideraciones intempestivas amplió los parámetros de la criticabilidad precisamente en este sentido, proponiendo que la historia pueda ser evaluada desde el criterio de si es buena o mala para la vida. Nietzsche nos impele a preguntarnos cuál es la pregunta correcta que debemos hacer a la historia. Tomar distancia para formular una respuesta podría permitirnos apreciar la diferencia entre interrogar la exactitud de los relatos históricos y evaluar sus efectos.

In order to investigate the relationship between feather mites and their hosts taking into account host ecology I examined relationships among feather mite load, and sex, age, wing length and body-condition in the white wagtail Motacilla alba lugens. I captured 288 wagtails in January (the first period) 2002 at a communal roost in Osaka, central Japan. All the wagtails were ringed individually, aged as yearlings (first-winter) or adults (older) and sexed. I measured wing length, tarsus length and body mass, calculated a body condition index (BCI) and determined the feather mite loads (FML) of each individual by visual examination of the flight feathers of one wing, giving a score using the range 0-5. I recaptured 121 wagtails after an average of 45 days (the second period), and redetermined their FML. FML was not correlated with wing length or body-condition. Yearlings had higher FML than adults in both periods. Males had greater FML than females in the second period. No significant differences in FML between the first and second periods were detected among yearling females, or adult males, but adult females had significantly lower FML and yearling males had significantly higher FML than the other age-sex classes in the second period. The sexual difference was caused by the lower FML of adult females and the higher FML of yearling males. The BCI of yearling males was the lowest among the four combinations of sex and age-class. I conclude that wagtails may be able to prevent overpopulation of feather mites on their own plumage. The ability to control mite populations may be related to the condition of the host.

In the following work we will analyze a set of elaborations around the sexuality of Dasein in Heidegger's fundamental works of the period 1928-1929, to later reconstruct the interpretations from which J. Derrida articulates his understanding of sexual differences. In this framework we propose to show that the fundamental approach and horizon in which such treatments and interpretations are inscribed unfold on the basis of the primary character of the ontological structure of Being-with or radical otherness and aim to clarify it. In this sense, the understanding of human sexuality in these elaborations is circumscribed in a set of preliminary delimitations that seek to reorient thinking and its discursive articulation, constituting an unavoidable antecedent for our respective contemporary debates., En el siguiente trabajo analizaremos un conjunto de elaboraciones en torno a la sexualidad del Dasein en trabajos fundamentales de Heidegger del período 1928-1929, para reconstruir luego las interpretaciones desde las cuales J. Derrida articula su comprensión de las diferencias sexuales. En este marco nos proponemos poner en evidencia que el enfoque y horizonte fundamental en el que se inscriben tales tratamientos e interpretaciones se despliegan sobre la base del carácter primario de la estructura ontológica del Ser-con o la alteridad radical y apuntan a clarificarlo. En este sentido, la comprensión de la sexualidad humana en estas elaboraciones se circunscribe en un conjunto de delimitaciones preliminares que buscan reorientar el pensar y su articulación discursiva, constituyéndose como antecedente ineludible para nuestros respectivos debates contemporáneos.

n the present paper I study Kant´s thought on sexual difference and sexism from an historical-genetic point of view, but also the relationship between the “sexual difference” position and Kant´s universal history. I defend a main thesis, but I add at the end, a secondary thesis, as a schematic epilogue. According to the main thesis, Kant changed his conception of sexual difference and sexism between the 1760s and 1770s, position that in general stabilized until the end of his life (or, more precisely, until 1798 when he published the Anthropology from a Pragmatic point of View). The result is that Kant´s sexism becomes acuter between 1760 and 1770 when it stabilizes and thus that during the period of maturity Kant was more sexist than in his youth. The secondary thesis, although is now more an orientation map where to look for in the future than a definitive result, is that Kant´s universal conception of history coexists coherently, at least since 1775/6, with Kant´s sexual difference thesis., En el presente artículo me propongo estudiar la diferencia sexual y el sexismo en el pensamiento de Immanuel Kant desde un punto de vista histórico-genético y también, la relación que existe entre la tesis de la diferencia sexual y su concepción de historia universal. Defiendo una tesis principal, aunque al final añado, a modo de epílogo y sólo de manera esquemática, una tesis secundaria. Según la tesis principal Kant cambió la concepción que tenía de la diferencia sexual y el sexismo entre la década de 1760 y 1770, posición que se estabiliza en líneas generales hasta el final de su vida (o, más precisamente, hasta 1798, cuando publica su Antropología en un sentido pragmático). El resultado es que el sexismo de Kant se agudiza entre la década de 1760 y 1770 cuando se estabiliza y, por lo tanto, que en el período de madurez el filósofo es más sexista que en su juventud. La tesis secundaria -por ahora, más un mapa de orientación para una investigación futura que un resultado definitivo- es que conviven de manera coherente en el pensamiento de Kant, al menos a partir de 1775/6, una concepción universal de la historia y la tesis de la diferencia sexual.

The relevance of an author such as Luce Irigaray within feminist tought has significantly decay in this century. That who, in her time of public boom, was one of the most influencial thinkers of feminism, has been slowly forgotten. Nevertheless, the importance of her work is pressing. Therefore, this article seeks to put back into scene this author of the socalled difference feminism not only to prompt her the recognittion she deserves, but also for acknowledging the importance of her figure to contemporary feminism. Firstly, I will offer a review of the context in which she arrises as a public figure, the debate between the equality feminism and the difference feminism. Only then I will focus on Irigaray’s arguments. Finally, I will explore the way in which Judith Butler, one of today’s most important personalities of political theory, has been influenced by the French author., La relevancia de una autora como Luce Irigaray dentro del pensamiento del feminismo ha decaído considerablemente en el presente siglo. Quien, en el momento de su auge público, supiera ser una de las mayores referentes de cierta corriente del feminismo, ha sido paulatinamente dejada en el olvido. No obstante, la importancia de su pensamiento es acuciante. Por ende, el presente artículo busca volver a poner en escena a esta autora del denominado feminismo de la diferencia no sólo para darle su merecido reconocimiento sino también para recalcar la importancia que comporta un pensamiento como el suyo para el feminismo contemporáneo. En primer lugar, se restituirá brevemente el contexto en el que surge la figura de Irigaray, a saber, el debate entre el feminismo de la igualdad y el de la diferencia, para luego exponer los argumentos de Irigaray. Por último, se buscará a su vez exhibir el modo en que Judith Butler, una de las mayores exponentes del feminismo hoy, abreva de la autora francesa para la formulación de sus propios argumentos, recalcando lo fundamental que resulta la filosofía de Irigaray para el armazón conceptual del pensamiento de Butler.

Flowers play a central role in plant reproduction by dispersing and receiving pollen grains delivered by animal vectors or air. They are rich in various nutrients, and therefore, provide an ideal habitat for many microbes. Recent studies have revealed that flower microbial communities can be highly variable among species, individuals, or even floral parts. However, sexual differences in flower microbial communities have rarely been investigated. In this study, we analyzed the flower prokaryotic communities of a dioecious plant (male and female flowers are produced on different individuals), Mallotus japonicus, in its natural habitat in Otsu, Japan. Using 16S rRNA amplicon sequencing, we found a differentiation in microbial communities between male and female flowers. Procaryotes on male flowers were relatively diverse, and included several dominant amplicon sequence variants (ASVs), mainly from the Gammaproteobacteria. These ASVs were also found on the body surface of flower visitor insects, suggesting that the visitors dispersed these microbes when they visited the flowers. On the other hand, female flower samples were overwhelmingly dominated by a single bacterial sequence from the Alphaproteobacteria, which showed a peak of relative abundance at the middle of the flowering season. The bacterium had already been present at anthesis, and its relative abundance on flower visitors was low. Flower visitors may have little effect on the microbial composition on female flowers. The lower diversity of microbes on female flowers than on male flowers suggests that the female flowers function as a stronger filter, possibly related to a strong defense against antagonists. These differences may be associated with different reproductive strategies of male and female flowers. This study indicates that dioecious plants provide unique opportunities to study roles of microbes in the evolution of floral traits that have mostly been overlooked in pollination ecology. © 2021 The Auth

The aim of the current reflection article is to offer a reading of the concept of love in Alain Badiou’s thought that mediates and harmonizes the abstract and formal background of his metaontology with his well-known interventions on this concept aimed at the general public. This fills a gap in the literature that analyzes this region of his thinking. The article undertakes this task in three moments: First the connection, which is assumed to exist, between the theory of being as multiplicity and the Lacanian theory of sexuation is explained in order to indicate the continuity and limit between them. After that, we place love in the coordinates of the theory of the event, the subject and the truth. Finally, we interpret Badiou's proposal in the light of some elements that come from Plato's theory of love and what we call a communism of difference or minimum., O objetivo do artigo de reflexão a seguir é oferecer uma leitura do conceito de amor no pensamento de Alain Badiou que medeia e harmoniza o fundo abstrato e formal de sua metaontologia com suas conhecidas intervenções sobre este conceito dirigidas ao público em geral. Isto preenche uma lacuna na literatura que analisa esta região de seu pensamento. O artigo empreende esta tarefa em três etapas: primeiro, a suposta conexão entre a teoria do eu como multiplicidade e a teoria lacaniana da sexuação é explicada a fim de apontar a continuidade e os limites entre elas. Em seguida, situamos o amor nas coordenadas da teoria do evento, do assunto e da verdade. Finalmente, interpretamos a proposta de Badiou à luz de alguns elementos que provêm da teoria do amor de Platão e do que chamamos um comunismo de diferença ou minimalismo., El objetivo del siguiente artículo de reflexión es ofrecer una lectura del concepto de amor en el pensamiento de Alain Badiou que medie y armonice el trasfondo abstracto y formal de su metaontología con sus conocidas intervenciones sobre este concepto dirigidas al gran público. Se llena con ello un vacío en la literatura que analiza esta región de su pensamiento. El artículo acomete esta tarea en tres momentos: primero se explica la conexión, que se asume que hay, entre la teoría del ser como multiplicidad y la teoría lacaniana de la sexuación a fin de señalar la continuidad y límite entre las mismas. Tras ello, situamos el amor en las coordenadas de la teoría del acontecimiento, el sujeto y la verdad. Finalmente, interpretamos la propuesta de Badiou a la luz de algunos elementos que proceden de la teoría del amor de Platón y de lo que llamamos un comunismo de la diferencia o mínimo.

Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers, Dissertation Universität Innsbruck 2021

Maximus the Confessor’s Ambiguum 41 contains some rather atypical observations concerning the distinction of sexes in the human person. There is a certain ambiguity as to whether the distinction of the sexes was intended by God and is ‘by nature’ (as found in Genesis and asserted by most Church Fathers) or a product of the Fall. Namely, Christ is described three times as “shaking out of nature the distinctive characteristics of male and female”, “driving out of nature the difference and division of male and female” and “removing the difference between male and female”. Different readings of those passages engender important implications that can be drawn out from the Confessor’s thought, both eschatological implications and otherwise. The subject has been picked up by Cameron Partridge, Doru Costache and Karolina Kochanczyk–Boninska, among others, but is by no means settled, as they draw quite different conclusions. The noteworthy and far-reaching implications of Maximus’ theological stance and problems are not the object of this paper. In a 2017 paper I attempted to demonstrate what Maximus exactly says in these peculiar and oft-commented passages through a close reading, in order to avoid a two-edged Maximian misunderstanding: to either draw overly radical implications from those passages, projecting decidedly non-Maximian visions on the historical Maximus, or none at all, as if those passages represented standard Patristic positions. Here, I am revisiting this argument, given that the interest in what the Confessor has to say on the subject seems to be increasing., Neodoumica (Ambiguum) 41 Maksima Ispovednika sadrži neka prilično netipična zapažanja u vezi sa razlikom među polovima u ljudskoj ličnosti: postoji određena dvosmislenost u po-gledu toga da li je razlika među polovima Božija namera, to jest da li je ona „po prirodi“ (kao što je to starozavetna knjiga Postanja i većina crkvenih otaca tvrdi) ili je ona proizvod pada, pošto je Hristos tri puta opisan kako „izbacuju iz prirode osobenosti muškog i ženskog pola“, „istiskuje iz prirode razliku i podelu na muško i žensko“ i „uklanja razlike između muškog i ženskog“. Različita čitanja tih odlomaka rađaju važne implikacije koje se mogu izvući iz Ispo-vednikove misli, kako eshatološke tako i druge. Bavljenje ovom temom su, između ostalih, odabrali Kameron Partridž, Doru Kostake i Karolina Kočanžik – Boninska, ali ni na koji način ona nije rešena, jer su formulisani sasvim drugačiji zaključci. Značajne i dalekosežne implika-cije Maksimovog teološkog stava, kao i njegovi problemi, nisu predmet ovog rada. U radu iz 2017. godine pokušao sam detaljno da demonstriram šta Maksim tačno kaže u ovim neo-bičnim i često komentarisanim odlomcima, kako bi se izbegao dvosmerni maksimovski nes-porazum – koji bi iz tih odlomaka povukao previše radikalne implikacije, projektujući defini-tivno ne-maksimovske vizije na istorijskog Maksima ili pak projektući gotovo nikakve vizije, uzimajući te odlomke kao standardna patristička stanovišta. Ovde, ponovo preispitujem ovaj argument, s obzirom na to da se čini da interes za ono što Ispovednik kaže na tu temu ne splašnjava, već raste.

El discurso biomédico contemporáneo sostiene que el elemento determinante del sexo humano es el camino de desarrollo tomado por las gónadas al comienzo de la vida. A través de un proceso conocido como determinación sexual, esas estructuras dejan de ser órganos sexualmente indiferenciados para transformarse en ovarios o testículos, en un enfoque binario. Eso define el resto del desarrollo genital. El objetivo de este artículo es identificar quiénes elaboran el discurso biomédico sobre determinación sexual entre 1990 y 2015, y qué materiales producen. Este análisis está enmarcado en la propuesta teórica de Ludwik Fleck, a partir del concepto de colectivo de pensamiento. La metodología es cualitativa, con fuentes primarias y secundarias. La determinación sexual es enunciada como un proceso estrictamente natural que no constituye un objeto epistemológico. Este discurso perpetúa condiciones opresivas y normalizadoras que resultan centrales en la estructuración de la verdad biomédica sobre el cuerpo normal., Contemporary biomedical discourse holds that the determining element of human sex is the path of development taken by the gonads at the beginning of life. Through a process known as sex determination, these structures cease to be sexually undifferentiated organs to become ovaries or testicles, in a binary approach. That defines the rest of the genital development. The objective of this article is to identify who elaborate the biomedical discourse on sexual determination between 1990 and 2015, and what materials they produce. This analysis is framed in the theoretical proposal of Ludwik Fleck, based on the concept of thought collective. The methodology is qualitative, with primary and secondary sources. Sex determination is enunciated as a strictly natural process that does not constitute an epistemological object. This discourse perpetuates oppressive and normalizing conditions that are central to the structuring of biomedical truth about the normal body.

Gender’s category gests into the American feminist academy in the framework of socio-historical studies with the purpose of analyzing the hierarchical and oppressive power relations between the sexes, in order to, ultimately, eliminate the structural inequality hat concerns their sexuate condition. However, far from abolishing gender as a system of oppression, the bio/cis/trans/techno/post-genders return to post-feminist academy as categories of personal desire and self-perception in order to be recognized in their free self-determination. Instead of eliminating gender for the purpose of liberating women, post-feminism has abolished the ontological actuality of women and reified genders by means of a sort of social essentialism assumed as a deep personal identity. Trying to explain in onological-philosophical terms such a paradoxical outcome constitutes the proposal of the following pages., La categoría de género ingresó a la academia feminista estadounidense en el marco de los estudios socio-históricos con el objetivo de analizar las relaciones de poder jerárquicas y opresivas entre los sexos a los efectos de, en última instancia, eliminar la desigualdad estructural afecta a las mujeres. Sin embargo, lejos de lograr la abolición del género como sistema de opresión, los bio/cis/trans/tecno/post-géneros retornan hoy la academia posfeminista como categorías del deseo y la autopercepción individual a fin de ser reconocidos en su libre autodeterminación. En lugar de eliminar el género para liberar a las mujeres, el postfeminismo ha abolido la realidad ontológica de las mujeres y reificado los géneros por una suerte de esencialismo socio-discursivo asumido como profunda identidad individual. Intentar explicar en términos ontológico-filosóficos tal paradójico desenlace constituye la propuesta de las siguientes páginas.

The present article proposes a comparative study of the gravestones of the city of Alcalá de Henares and of Museo do Carmo in Lisbon. In their epigraphy, written representations can be found under the form of mentions, names and surnames, and various allusions to the women who were buried there. These women, members of the social elite, possessed the privilege of being buried within the temples. A search of the absence of macabre symbols which do appear, nevertheless, in some masculine gravestones of the same context, opens the way to the formulation of a hypothesis about gender difference. This hypothesis could be denied in some other cases in Spain and England but is confirmed in this present double source. In future investigations we hope to increase this source, El presente artículo propone un estudio comparado de las lápidas de la ciudad de Alcalá de Henares y las del Museo do Carmo en Lisboa, en cuya epigrafía encontramos representaciones escritas en forma de menciones, nombres propios y expresiones que aluden a las mujeres enterradas allí. Estas mujeres, miembros de la élite social, gozaron del privilegio de ser enterradas dentro de los templos, práctica que estaba reservada a unos pocos. Un rastreo de la ausencia de símbolos macabros que sí aparecen, en cambio, en algunas lápidas masculinas del mismo contexto, da paso a la formulación de una hipótesis acerca de la diferencia de género a la hora de incluir dicha simbología. Esta hipótesis se desmiente en otros casos en España e Inglaterra, pero se confirma en el caso que nos ocupa. En futuras investigaciones esperamos poder extender la muestra.

This paper analyzes the genderization of the difference between the beautiful and the sublime as it is stated in Kant's Observations on the feeling of the beautiful and the sublime. This difference is posed under the assumption of sexual difference, and not only a difference is stipulated but a hierarchization that places man in the sublime-rational pole above woman, located in the beautiful-sensitive pole, thus replicating an old metaphysical-androcentric tradition. From this initial proposal, the evolution of the same distinction is analyzed, but in the context of the theory of aesthetic judgment raised in the Critique of judgement. The 1790 work, which continues to replicate the beautiful / sublime difference already operating in the 1764 essay, however, at the same time offers a theory of taste that places aesthetic judgment beyond the masculinist hierarchies of reason and understanding. The text proposes that explicit misogyny coexists in Kant's aesthetics with a theory of taste implicitly profitable for the deconstruction of the metaphysical dichotomies on which that misogyny is based., Este trabajo analiza la generización de la diferencia entre lo bello y lo sublime en las Observaciones sobre el sentimiento de lo bello y lo sublime de Kant. Esta diferencia es planteada bajo el supuesto de la diferencia sexual, implicando una jerarquización que ubica al hombre en el polo sublime-racional por encima de la mujer, del lado bello-sensible, replicando una vieja tradición metafísico-androcéntrica. Se aborda el devenir de la distinción, pero en el contexto de la teoría del juicio estético planteada en la Crítica de la facultad de juzgar. Esta obra, que replica la diferencia bello/sublime, ofrece sin embargo una teoría del gusto que sitúa al juicio estético de lo bello más allá de las jerarquías masculinistas. Concluimos así que en la estética kantiana conviven la misoginia explícita con una teoría del gusto que interrumpe las dicotomías metafísicas en que ella se funda.

The article starts considering the difficulties that men and women experience for holding the Christian view of sexuality, as a gift that belongs to the divine vocation of men and women to love. It moves on through a reflection on some biblical and anthropological aspects of sexuality, sketching their dramatic condition because its elements of selfgift and surrender, concluding with the statements of the Bible on homosexuality. Finally, after a consideration on Theology and prophetic spirit, the question of samesex attraction is dealt with from the point of view of Christian life., Para abordar la cuestión de la atracción homosexual, el artículo parte de las dificultades que experimentamos los hombres y las mujeres para mantener la percepción cristiana de la sexualidad, como un don propio de la vocación divina del hombre al amor. De ahí se pasa a algunos aspectos bíblicos y antropológicos sobre la sexualidad que bosquejan su condición dramática de entrega y renuncia, concluyendo con las constantes bíblicas sobre la homosexualidad. Finalmente, después de un preludio sobre teología y espíritu profético, se aborda la cuestión de la atracción por el mismo sexo desde el punto de vista de la vida cristiana.

The aim of this paper is to reflect on neuroscientific research in relation to sexual difference. The interest in this reflection is to address the debate on coeducation. The methodology used is fundamentally based on the review and contrast of the texts and theories that have starred in the debate in the last decade. In that time a controversy -already raised in the past- has emerged with force, on the pertinence of proposing again an education segregated by sexes as opposed to coeducation. In order to unravel this knot, we will see that, not only neurosciences will be important in what they tell us about our brains, but it will also need a critical view that must come from both a self-criticism of the neurosciences themselves, as well as from other disciplines, and very especially from the philosophy of education. In this sense, the set of cognitive theories will have to engage in an open and constant dialogue to comprehend important aspects that the neurosciences alone cannot respond. Therefore, a proposal from the so-called neuroeducation not only cannot ignore this transdisciplinary dialogue, but should, in some way, be able to lead it. Finally, the question will be what we understand by education and what philosophy of education we advocate. It is precisely this transdisciplinary view, rather than a unidirectional discourse of neurosciences or neuroeducation determined by the neuro jargon, what can make us assert that coeducation is the answer., O objectivo deste artigo é reflectir sobre a investigação neurocientífica em relação à diferença sexual. O interesse nesta reflexão é o de abordar o debate sobre a coeducação. A metodologia utilizada baseia-se fundamentalmente na revisão e comparação dos textos e teorias que estiveram no centro do debate na última década. Durante este tempo, surgiu uma controvérsia, já levantada no passado, sobre a pertinência de propor novamente uma educação segregada por sexo em oposição à coeducação. Para desatar este nó, ver-se-á que não só as neurociências serão importantes no que dizem sobre os cérebros, como também será necessário um olhar crítico que deve vir de uma autocrítica das próprias neurociências, bem como de outras disciplinas, e muito especialmente da filosofia da educação. Neste sentido, o conjunto de teorias cognitivas terá de estar num diálogo aberto e constante, a fim de conhecer aspectos importantes aos quais as neurociências por si só não podem responder. Uma proposta da chamada neuroeducação não só não pode evitar este diálogo transdisciplinar, como deve, de alguma forma, ser capaz de o liderar. A questão será finalmente ver o que se entende por educação e qual a filosofia de educação que defendemos. É precisamente esta visão transdisciplinar, mais do que um discurso unidireccional das neurociências ou de uma neuroeducação determinada pelo jargão do neuro, que nos fará apostar na coeducação., El objetivo de este artículo es reflexionar sobre la investigación neurocientífica en relación con la diferencia sexual. El interés en esta reflexión es abordar el debate sobre coeducación. La metodología empleada se basa fundamentalmente en la revisión y contrastación de los textos y teorías que han protagonizado el debate en la última década. En ese tiempo ha surgido con fuerza una controversia, ya planteada en momentos pasados, sobre la pertinencia de proponer de nuevo una educación segregada por sexos frente a la coeducación. Para deshacer este nudo se verá que, no solo las neurociencias serán importantes en lo que dicen sobre los cerebros, sino también será necesaria una mirada crítica que ha de proceder, tanto desde una autocrítica de las mismas neurociencias, como de otras disciplinas, y muy especialmente desde la filosofía de la educación. En este sentido, el conjunto de teorías cognitivas habrán de estar en un diálogo abierto y constante para conocer aspectos importantes que las neurociencias por sí solas no pueden responder. Una propuesta desde la llamada neuroeducación no solo no puede obviar este diálogo transdisciplinario, sino que debería, de alguna forma, poder liderarlo. La cuestión finalmente será ver qué se entiende por educación y qué filosofía de la educación defendemos. Es precisamente esta mirada transdisciplinar, más que un discurso unidireccional de las neurociencias o de una neuroeducación determinada por la jerga de lo neuro, lo que nos hará apostar por la coeducación.

Based on interdisciplinary research on the conservative “gender ideology” trend that has appeared in several Latin American countries in the last five years, this article argues that childhood(s) are at the centre of this trend as captive subjects and hostages of a symbolic struggle. The documentary analysis of different judicial, legal, political or educational elements, focused on three specific cases — Brazil, Peru and Mexico —, allows an examination of sexual difference as an unquestionable truth and of the parental hierarchy as the foundation of the generational power struggle., Based on interdisciplinary research on the conservative “gender ideology” trend that has appeared in several Latin American countries in the last five years, this article argues that childhood(s) are at the centre of this trend as captive subjects and hostages of a symbolic struggle. The documentary analysis of different judicial, legal, political or educational elements, focused on three specific cases —Brazil, Peru and Mexico—, allows an examination of sexual difference as an unquestionable truth and of the parental hierarchy as the foundation of the generational power struggle.

With his dictum “There is no sexual relationship”, Jacques Lacan places a structural disagreement that love illusory bet to make it possible. Sup-ported in the passion for ignorance, for an instant this operation creates to the couple the ilussion that destiny made one to each other. George Cukor’s Adam’s rib raises the question about from where does the couple holds: if it is from mutual recognition in the level of sexual equality, of from the recognition of desire that introduces difference and lack. For Lacan, love is tested by facing castration. If in Cukor ́s film, Amanda will put her husband to the test of offering his lack for love, she too will be put to the test by Adam to recognize that beyond the militancy of equal rights for women, it is required to admit in the erotic level a “tiny difference”. Difference that is not the same raised on an imaginary or on a real level. In the imaginary level, the admition renew the the cycle of separation and union of the couple to infinity, unless it is registered as a real lack that opens to a new form of love more cured from the passions of being. In this remarriage comedies, the copules go through the decision to choose each other twice, in a sort of inner eight topology, proper to an accomplished act: cutting the attachment to an object of joy that seal off castration, so as to relaunch love desire, Jacques Lacan sitúa con el aforismo “No hay relación sexual”, un desencuentro estructural que el amor apuesta ilusoriamente a volverlo posible. Op-eración soportada en la pasión de la ignorancia, que por un instante hace de la pareja la ilusión de que el destino los hizo el uno para el otro. Adam ́s rib de George Cukor plantea la pregunta de desde dónde se sostiene una pareja: si desde el reconocimiento mutuo en el plano de la igualdad de los sexos, o desde el reconocimiento del deseo, que introduce la diferencia y la falta. Para Lacan, el amor se pone a prueba enfrentando la castración. Si en el film de Cukor, Amanda pondrá a prueba a su esposo a que done su falta por amor, también ella será puesta a prueba por Adam a que acepte que más allá de la militancia por la igualdad de derechos femeninos, en el plano erótico se requiere la admisión de una “pequeña diferencia”. Diferencia que no es lo mismo planteada a nivel imaginario o real. El reconocimiento en el plano imaginario reanuda la separación y unión hasta el infinito, a menos que se inscriba como falta real que abra a una nueva forma de amor, más curado de las pasiones del ser. En estas comedias de rematrimonio las parejas pasan dos veces por la decisión de elegirse, en una suerte de topología del ocho interior propia del acto logrado: el corte a la fijación a un objeto de goce que obturaba la castración, relanzando así el deseo amoroso

At various points in her work, Judith Butler has questioned the operation by which psychoanalysis –specifically, the Lacanian tradition– would erase the historicity of certain concepts when postulating them as transhistorical. The “real” order, as articulated in the discourse of Jacques Lacan and his successors, would imply, according to Butler, the concealment of its symbolic, epochal production. This paper addresses some of those specific questions that the American author has posed to the Lacanian tradition concerning the problem of the historicity of the concepts, focusing on the discussion she has carried out with the psychoanalytic field in general and the Slovenian school in particular., Judith Butler a mis en question, à différents moments de son œuvre, l'opération par laquelle la psychanalyse - et, spécifiquement, la tradition lacanienne - effacerait l'historicité de certains concepts en les postulant comme transhistoriques. Le registre du « réel », tel qu'il est articulé dans le discours de Jacques Lacan et de ses successeurs, impliquerait, selon Butler, la dissimulation de sa production symbolique et épocale. Cet article traite précisément de certaines remises en cause spécifiques de la tradition lacanienne de la part de l'auteur américaine concernant le problème de l'historicité des concepts, tout en se concentrant sur la discussion qu'elle a développée dans le champ psychanalytique en général, et l'école slovène en particulier., Judith Butler questionou, em vários momentos de seu trabalho, a operação pela qual a psicanálise — e, especificamente, a tradição lacaniana — apagaria a historicidade de certos conceitos, ao postulá-los como trans-históricos. O registro do "real", como é articulado no discurso de Jacques Lacan e seus sucessores, implicaria, segundo Butler, a ocultação de sua produção simbólica, epocal. Este trabalho aborda precisamente algumas questões específicas que a autora norte-americana tem feito à tradição lacaniana em relação ao problema da historicidade dos conceitos, focalizando a discussão que ela desenvolveu com o campo psicanalítico em geral, e a escola eslovena em particular., Judith Butler ha puesto en cuestión, en diversos momentos de su obra, la operación por la cual el psicoanálisis –y, específicamente, la tradición lacaniana– borraría la historicidad de ciertos conceptos al postularlos como transhistóricos. El registro de “lo real”, tal como es articulado en el discurso de Jacques Lacan y sus sucesores, supondría, según Butler, el ocultamiento de su producción simbólica, epocal. Este escrito versa precisamente sobre algunos cuestionamientos específicos que la autora norteamericana le ha hecho a la tradición lacaniana en relación con el problema de la historicidad de los conceptos, centrándose en la discusión que ha desarrollado con el campo psicoanalítico en general, y la escuela eslovena en particular.

This article crosses the approach of the feminist philosopher Luce Irigaray, making reference mainly to her work An Ethics of Sexual Difference and the philosopher Merleau-Ponty, highlighting, especially, the chapter "The Intertwining- the Chiasm," of the book The Visible and the Invisible. The first author quoted has a kind of relation of ambivalence and self-subordination in the way she puts herself in front of the texts of male philosophers, attributing power to them. Incorporating for her own text the philosophical tradition. Irigaray gets involved with Merleau-Ponty by an "interweaving", which will characterize the relations of flesh. It is worth noting that this article is unified by the purpose of the elaboration of what Irigaray calls an ethical relationship between the sexes. For her this relationship consists of the question "Who are you?” The vast debate involving ethics, sexual difference, and otherness of the flesh is being woven under the analysis of the two great philosophers mentioned., O presente artigo realiza um cruzamento entre a abordagem da filósofa feminista Luce Irigaray, fazendo referência principalmente a sua obra An Ethics of Sexual Difference e do filósofo Merleau-Ponty, evidenciando, especialmente, o capítulo “The Intertwining– the Chiasm,” do livro The Visible and the Invisible. A primeira autora citada tem uma espécie de relação de ambivalência e de auto subordinação na forma com que se coloca frente aos textos de filósofos masculinos, atribuindo a eles poder. Incorporando para seu próprio texto a tradição filosófica. Irigaray envolve-se com Merleau-Ponty por um “entrelaçamento”, o que vai caracterizar as relações de carne. Vale salientar que este artigo é unificado pelo propósito da elaboração do que Irigaray chama de relação ética entre os sexos. Para ela tal relação consiste na pergunta “Quem é você?”. O vasto debate envolvendo ética, diferença sexual e alteridades da carne vai sendo tecido sob a análise dos dois grandes filósofos citados., Este artículo cruza el enfoque de la filósofa feminista Luce Irigaray, haciendo referencia principalmente a su obra An Ethics of Sexual Difference y al filósofo Merleau-Ponty, destacando especialmente el capítulo “The Intertwining– the Chiasm”, del libro The Visible and the Invisible. La primera autora citada tiene una especie de relación de ambivalencia y autosubordinación en la forma en que se pone frente a los textos de los filósofos masculinos, atribuyéndoles poder. Incorporando para su propio texto la tradición filosófica. Irigaray se involucra con Merleau-Ponty mediante un "entrelazamiento", que caracterizará las relaciones de la carne. Cabe destacar que este artículo está unificado por el propósito de la elaboración de lo que Irigaray llama una relación ética entre los sexos. Para ella esta relación consiste en la pregunta "¿Quién eres?” El vasto debate sobre la ética, la diferencia sexual y la alteridad de la carne se teje bajo el análisis de los dos grandes filósofos mencionados.

The “gender perspective” seems to be the key to solve a series of pressing problems on the most varied issues. All the expectations projected on it make it an unavoidable reference in certain academic and political contexts. On the other hand, its ontological assumptions, epistemological framework, and practical implications, which are the central themes of this work, have been scarce. Our aim is to raise some problems of this perspective -as expressed in our context- and develop its scope. Following these axes, we will apply our considerations on the proposals of Comprehensive Sexual Education (ESI in Spanish). Our contention is that when we focus on the experiences of trans* people, the so-called “gender perspective” is all too often part of the problem to be solved, rather than its solution., A “perspectiva de gênero” parece ser a chave para resolver uma série de problemas prementes sobre as mais variadas questões. Todas as expectativas nelas projetadas fazem dela uma referência ineludível em certos contextos académicos e políticos. Não acontece o mesmo, porém, com o trabalho crítico sobre os seus pressupostos ontológicos, o seu enquadramento epistemológico e as suas implicações práticas, eixos centrais deste trabalho, a partir dos quais procuramos expressar alguns problemas desta perspectiva particular - tal como o formulado no contexto - e desenvolver o seu alcance. Sob a base destes eixos é que, no presente artigo, aplicaremos as nossas considerações sobre as propostas de Educação Sexual Integral (ESI). A hipótese que defendemos é que quando nos concentramos nas experiências das pessoas trans*, muitas vezes a perspectiva de gênero faz parte dos problemas a serem resolvidos e não da solução., La “perspectiva de género” parece ser la clave de bóveda para resolver una serie de problemas acuciantes sobre los temas más variados. Todas las expectativas proyectadas sobre ella la convierten en una referencia ineludible en ciertos contextos académicos y políticos. No pasa lo mismo con el trabajo crítico acerca de sus supuestos ontológicos, su entramado epistemológico y sus implicancias prácticas, ejes centrales de este trabajo, a partir de los cuales buscamos plantear algunos problemas de esta particular perspectiva -tal como se expresa en nuestro contexto- y desarrollar su alcance. Siguiendo estos ejes, en el presente articulo aplicaremos nuestras consideraciones sobre las propuestas de Educación Sexual Integral (ESI). La tesis que defendemos es que cuando nos enfocamos en las experiencias de las personas trans*, con demasiada frecuencia la perspectiva de género es parte de los problemas a resolver y no la solución.

The deontologization process of sexual difference that Preciado proposes in the Contrasexual Manifesto is approached, where he questions this category because it is considered a product of the heteronormative regime that carries out a process of partitioning the body, sexualizing and hierarchizing certain organs to the detriment of others. The Spanish philosopher inscribes sexual difference in the sociocultural order, that is, he recovers the postmodern historicist theses that identify subjectivity with the symbolic order and, therefore, considers these theoretical positions as essentialist and heteronormative. In this sense, we propose a reconstruction of Preciado’s critique of sexual difference within the framework of a deontologizing proposal. The concepts ‘subject’, ‘body’ and ‘sex’ are addressed and linked as categories that mobilize queer thinking. Finally, a dialogue is established with later texts whose main theses are radicalized to form what could be recognized as a transhumanist micro-politics of gender., Se aborda el proceso de desontologización de la diferencia sexual que propone Preciado en el Manifiesto contrasexual, donde cuestiona dicha categoría por considerarla un producto del régimen heteronormativo que lleva a cabo un proceso de partición del cuerpo, sexualizando y jerarquizando determinados órganos en detrimento de otros. El filósofo español inscribe la diferencia sexual en el orden sociocultural, es decir, recupera las tesis historicistas posmodernas que identifican la subjetividad con el orden simbólico y, por tanto, considera estas posiciones teóricas como esencialistas y heteronormativas. En este sentido, proponemos una reconstrucción de la crítica de Preciado a la diferencia sexual en el marco de una propuesta desontologizante. Se abordan y vinculan los conceptos ‘sujeto’, ‘cuerpo’ y ‘sexo’ como categorías que movilizan el pensamiento queer. Finalmente, se establece un diálogo con textos posteriores cuyas principales tesis están radicalizadas hasta conformar lo que se podría reconocer como una micropolítica transhumanista de género.

This article suggests an inquiry about reproductive work and the way in which the female social experience is built around it. With this intention, a reading and dialogue between two reference authors within feminist theory is proposed: on the one hand, the French Luce Irigaray, who, through a critical review of the canonical discourses of the West, will explore the construction of femininity outside the realm of sexual identity to enable the emergence of a perspective that is indebted to différance. On the other hand, the work of the Italian American Silvia Federici, who from a historical perspective has highlighted the links between the capitalist mode of production and patriarchal domination, showing that the image of women as those responsible for the tasks of the home expresses the subsumption of the female body and its reproductive capacity to capital, achieved by a violent process of original accumulation. On this dialogical scene, the article concludes in favor of the political claim of wage remuneration for domestic work as a mimetic act aimed at reversing the patriarchal symbolic order and highlighting the constitutive contradictions of capitalist social relations., Este artículo sugiere una indagación sobre el trabajo reproductivo y la forma como se construye en torno a él la experiencia social femenina. Con esta intención, se propone una lectura y puesta en diálogo de dos autoras de referencia dentro de la teoría feminista: por un lado, la francesa Luce Irigaray, quien, a través de una revisión crítica de los discursos canónicos de Occidente, explora la construcción de la feminidad por fuera del terreno de la identidad sexual para habilitar la emergencia de una perspectiva deudora de la différance. Por el otro, la obra de la italoamericana Silvia Federici, quien desde un enfoque histórico ha puesto en evidencia los eslabonamientos entre el modo de producción capitalista y la dominación patriarcal, demostrando que aquella imagen de la mujer como la responsable de las tareas del hogar expresa la subsunción del cuerpo femenino y su capacidad reproductiva al capital, logrado por un proceso violento de acumulación originaria. Sobre esta escena dialógica, el artículo concluye en favor de la reivindicación política de la remuneración salarial para el trabajo doméstico como un acto mimético orientado a reversar el orden simbólico patriarcal y poner en evidencias las contradicciones constitutivas de las relaciones sociales capitalistas.

For the last four decades, a great number of studies have been published about the construction of xixth century scientific-medical discourse about women’s bodies, health and sexuality, which presented women as weak and sick beings, dependent on their sexual organs and physiological functions, so proving their natural inferiority. The obsessive pursuit of the relationship between brain and female sexual organs and the sexual difference in mind functions reinforced the rejection to women’s access to higher education. The impossibility of women to access universities and other scientific institutions, facilitated that the voice of scientific-medical knowledge was mostly male. However, the xixth century women’s movement promoted women’s access to knowledge and professional practice. This paper shows some women scientists’ contribution to the deconstruction of the misogynistic hegemonic discourse, mainly Elizabeth Garrett and Mary Putnam, MD, En las últimas cuatro décadas se han realizado numerosos estudios sobre el discurso científico-médico del siglo xix relativo al cuerpo, la salud y la sexualidad de las mujeres, que las presentaba como seres débiles y enfermizos, dependientes de sus órganos sexuales y funciones fisiológicas, probando así su inferioridad natural. La búsqueda obsesiva de la relación entre cerebro y órganos sexuales femeninos y la influencia de la diferencia sexual en las funciones mentales reforzaron el rechazo al acceso de las mujeres a la educación superior. La secular imposibilidad de estas para acceder a las universidades y otras instituciones científicas contribuyó a que la voz del conocimiento científico-médico fuese predominantemente masculina. Pese a ello, el movimiento de mujeres del siglo xix promovió su acceso al conocimiento y práctica profesional. Este trabajo recoge las aportaciones de algunas científicas, fundamentalmente las doctoras en Medicina Elizabeth Garrett y Mary Putnam a la deconstrucción del discurso misógino hegemónico.

The International Women’s Congress is a privileged framework to analyze the tensions that the Women’s Section of the Falange experienced during the late Francoism. This event offers itself an ideal context for an in-depth study of the gender discourse articulated by the Women’s Section in this time. It soon becomes clear that the contents and the limits of a socially acceptable model of womanhood they promoted shifted radically since the 1940s and 1950s. Besides the changes in their own ideology and sensibilities, the Francoist women activists acknowledged the need to adapt this model to the new experiences of Spanish women, brought about by the socio-cultural and economic transformation that the country underwent in this period. Researching the congress also allows us to study the strategies of opposition and resistance developed by the democratic and left-wing women’s organizations, and the benefits and disadvantages of these strategies., El Congreso Internacional de la Mujer es un marco privilegiado para analizar las tensiones que vivió la Sección Femenina de Falange durante el tardofranquismo. También ofrece un contexto ideal para estudiar en profundidad el discurso de género que sostuvo la Sección Femenina en este periodo, ya que los límites de su modelo de mujer socialmente aceptable fueron muy diferentes a los planteados en los años cuarenta y cincuenta. Aparte de los cambios producidos en el propio pensamiento de la organización, las falangistas sintieron la necesidad de adaptar este modelo a las nuevas vivencias de las españolas, que se habían visto modificadas por las transformaciones socioculturales y económicas que estaba experimentando el país. Además, la investigación del congreso permite estudiar las estrategias que desarrollaron contra el mismo las organizaciones de mujeres democráticas y de izquierdas, así como los beneficios e inconvenientes que estas actuaciones les desencadenaron.

What is currently going with feminism in music? One answer to such a question would be ‘gender equality work’ - and calls for more gender equality work. Arguments are being made that women, minority genders and feminized subjects' need to be included. Inclusion could mean reaching the same numbers but being included may also mean being welcomed and treated well. It is important to recognise that it is not fully clear what gender, or women/minority gender are, or what their musical contribution is in calls for inclusion. While ideas about gender and music certainly influence work for change in diverse music practices, the ontological and epistemological foundations are left without discussion. In this text I ask; what is the feminine and feminism in music? I ask this because I believe we cannot discuss women/minority genders in music, or feminism in music without scrutinising what we mean by women, feminism, gender or the feminine. You may think that there is no stable category of ‘woman’, gender or feminine, that it is a discursive or social (take your pick) construction. Musica Femina – the title of the symposium where this essay was presented as a keynote speech – means feminine music. It implies something quite different: that there is a feminine music. Also, many presentations during the symposium itself focused on women artists and composers, or feminine and feminist messages in music. It seems apparent to me that the issue, what is the feminine and feminism in music, has not been solved. I hope to induce a discussion on women, feminism and femininity in music beyond representation and harassment. Discussions about femininity and feminism in music could use theoretical developments on how multiple differences come into play in the epistemologies currently shaping research about gender and music.

Purpose. The purpose of the article is to compare the anthropology of gender by Vasil Rozanov and the ethics of sexual difference by Luce Irigaray, to identify similarities and distinctions between these theories, and to assess their role in the development of the gender studies. Theoretical basis combines the comparative method and the gender approach, which is based not only on describing the difference of statuses, roles and other aspects of men’s and women’s lives, but also on overcoming the androcentrism in the contemporary world. Originality of the work consists in the fact that, in the context of the gender studies, the special philosophical and anthropological comparison of the gender concepts by Rozanov and Irigaray were carried out for the first time. This allowed reckoning Rozanov’s theory in essentialism, and Irigaray’s theory in anti-essentialism. The article also reveals the similarity in the anthropology of gender by Rozanov and the ethics of sexual difference by Irigaray in terms of sexuality concept, analyzes and details their main ideas. Conclusion. The important similarity between Rozanov’s and Irigaray’s concepts is the assertion of female subjectivity as equivalent to male one. The female equivalent of sexuality by Rozanov manifests itself in the concept of "cunnicentrism", but by Irigaray, it is in the metonymy of "two lips". The methodological basis of their concepts is the insuperable opposition of "masculine" and "feminine". Rozanov seeks to identify "masculine" and "feminine", but Irigaray rather concentrates on their radical distinction. According to Rozanov, sexual differences are determined biologically or metaphysically, which defines their eternal and unchanging nature. In turn, Irigaray argues that phallocentric culture is the condition of sexual differences, which may be overcome with changing linguistic structures. The fundamental similarity of the anthropology of gender and the ethics of sexual difference is that not only "masculin

Many temperate insects enter diapause (dormancy) for overwintering in response to short days (long nights). A latitudinal cline in the critical day lengths for the photoperiodic induction of diapause has been reported in a variety of insect species. However, the physiological mechanisms underlying this cline have remained elusive....

De Freud, buscaremos o percurso que o fez conceber um “mais-além” das noções fálicas que serviram para compreender a sexualidade. Balizados pela proposta de uma sexualidade “mais-além”, circunscreveremos seu entendimento sobre a condição feminina. Entre a primeira e segunda tópica, destacaremos sua ampliação em relação ao entendimento da sexualidade e, por extensão, do feminino. Inicialmente, acentuaremos como, entre 1905 e 1914, Freud passa por alto o feminino quando unifica as pulsões sob a primazia de representantes fálicos, a saber: objetos ideativos ou ego. Disto, veremos como ele amplia a noção de Anlehnung ao ponto de, a partir dos problemas suscitados entre 1920 e 1933, enxergar no feminino um horizonte que, tácito ao investimentos fálicos, presentifica o enigma psicanalítico e indica um “mais-além” de gozo que, de uma libido normativamente ativa, não se deixa apreender por cristalizações do saber. Veremos como o feminino faz falar de uma verdade que, não-toda, conduz à repetição, à morte; à sexualidade não-fálica. Esta análise reconhecerá e contrastará tais formulações no intuito de nuançar o aspecto emancipador deste horizonte de perplexidade que, feminino, nos põe em contato com o vazio; com a indeterminabilidade passiva de nossos atos., From Freud, we will look for the path that made him conceive a "more-beyond" of the phallic notions that served to understand sexuality. Guided by the proposition of a "more-beyond" sexuality, we will circumscribe their understanding about the female condition. Between the first and second topical, we will highlight its magnification in relation to the understanding of sexuality and, by extension, the feminine. In a first moment, we shall see how, between 1905 and 1914, Freud overlook the feminine when he unified the drives under the primacy of phallic representatives: phallic-ideational objects or ego. From this we will see how Freud expands the notion of Anlehnung to the point that, from the problems listed between 1920 and 1933, he sees in the feminine a horizon which, tacitly under phallic inversions, personifies the psychoanalytic enigma and indicates a "more- beyond" of enjoyment that, from an essentially active libido, is not limited by crystallization of knowledge. We will see how the feminine makes speak of a truth that, not all, leads to repetition, to death; to non-phallic sexuality. This analysis will recognize and contrast these formulations with the aim of nuancing the emancipatory aspect of this horizon of perplexity that, feminine, puts us in contact with emptiness; with the passive indeterminability of our acts.

This article studies Stein’s ontological conception of man’s sexed condition: first we analyze whether this condition is on a purely predicamental level or whether it can be regarded on a transcendental level too. Next, various human entities are compared with what is masculine and feminine, in order to better understand the sexes and their diverse functions. Thus intelligence, will, soul, self, life and being are analyzed as elements that can reflect to a greater or lesser extent what is masculine and what is feminine. More specifically, sexual differences are studied as they occur in feminine and masculine persons. For example, in their relationship with others and with the world of objects. It is also investigated what is the ultimate formal constituent of women and, by contrast to them, of men. Finally, the article tries to see how men and women can contribute their best to the institution of marriage, according to their natural gifts and inclinations., En este artículo se estudia cómo concibe ontológicamente Stein la condición sexuada del hombre: si en un nivel exclusivamente predicamental o si puede situarse también en el plano trascendental. A continuación, se comparan diversas entidades humanas con lo masculino y lo femenino, con objeto de entender mejor los sexos y sus funciones diversas. Se analizan así la inteligencia, la voluntad, el alma, el yo, la vida y el ser como elementos que pueden reflejar en mayor o menor medida lo masculino y lo femenino. Descendiendo a lo concreto, se estudian las diferencias sexuales tal como se dan en las personas femeninas y las personas masculinas. Por ejemplo, en su relación con los demás y con el mundo objetual. También se investiga cuál es el constitutivo formal último de la mujer y, por contraste con ella, del varón. Por último, se trata de ver cómo pueden varón y mujer aportar lo mejor de sí en la institución matrimonial, de acuerdo con sus dones e inclinaciones naturales.

Queer theories emerge from postmodern nominalist constructivism underthe assumption that all things are discursive fictions, all ontology, asubstantialist and dualistic narrative, and there is nothing real outside ofsocio-linguistic constructions and deconstructions. In the case of sexualdifference, queer theories assimilate it to the hetero-normative signifiersof the old bio-political regime, and consequently abolished it by meansof an ideological operative that brings us today to a post-feminism withoutwomen, where the speaking subjects arbitrarily techno-producetheir bodies and sexualities. Assuming some philosophical assumptionsof new material realisms, the present article aims at making visible thehidden essentialism of postmodern constructivism, its barely disguisedfemino-phobia and the effective violence—symbolic and non-symbolic—that it implies for actual women, and feminist agenda., Las teorías queer emergen del constructivismo nominalista posmodernobajo los supuestos de que todas las cosas son ficciones discursivas,toda ontología, un relato sustancialista y dualista, y no hay realidad algunafuera de las construcciones y deconstrucciones socio-lingüísticasque cada cultura se de a sí misma. En el caso específico de la diferenciasexual, las teorías queer la asimilan a los significantes hetero-normativosdel viejo régimen bio-político y en consecuencia la eliminan juntocon este, en una operatoria ideológica que hoy nos deja el resultado deun post-feminismo sin mujeres, donde les sujetes parlantes tecno-producenarbitrariamente sus cuerpos y sexualidades. Asumiendo algunossupuestos filosóficos de los nuevos realismos materiales, el presenteartículo se propone visibilizar el esencialismo socio-discursivo encubiertode los constructivismos postmodernos, su apenas disimulada feminofobiay la violencia efectiva –simbólica y no simbólica– que ella suponepara las mujeres –reales– y la agenda feminista.

Intraspecific trait variation is receiving renewed interest as a factor affecting the structure of multi‐species communities within and across trophic levels. One pervasive form of intraspecific trait variation is sexual dimorphism in animals and plants, which might exert large effects particularly on the communities of host‐associated organisms, but the extent of these effects is not well understood. We investigated whether host‐associated microbial communities developed differently in the floral nectar of female and male individuals of the dioecious shrubs, Eurya emarginata and E. japonica. We found that nectar‐colonizing microbes such as bacteria and fungi were more than twice as prevalent and, overall, more than 10 times as abundant in male flowers as in female flowers. Microbial species composition also differed between flower sexes. To examine potential mechanisms behind these differences, we manipulated the frequency of flower visitation by animals and the order of arrival of microbial species to nectar. Animal visitation frequency affected microbial communities more greatly in male flowers, while arrival order affected them more in female flowers. These sex‐specific effects appeared attributable to differences in how animals and microbes altered the chemical characteristics of nectar that limited microbial growth. Taken together, our results provide evidence that sexual dimorphism can have large effects on the structure of host‐associated communities.

This article considers the figure of the monster and monstrosity as a phenomenon as an entangled effect of kinship and reproduction, and thus as conveying specific understandings of gender, sexuality and race. While non-heterosexual reproduction and family-making has long been viewed as monstrous, increasing LGBTQ rights and recognition has instead insisted on its normality. Engaging with feminist and queer monster theory, and building on ethnographic research in Stockholm, Sweden, this article considers the monstrous remains within contemporary queer kinship. In particular, it proposes that when choice and intent rather than biological ‘facts’ constitute the foundation of (queer) family, sexual and racial difference does not cease to exist, but rather, re-emerges as monstrous attachments and embodiments. To sketch a larger argument about the potential limits of ideas about social construction, the article hones in on two examples. First, it shows that gestation and childbirth, as monstrous embodiments, can pose problems for families that insist on parental equality through the perceived sameness of shared intent. Secondly it proposes that in the context of Sweden, reproduction through donor-insemination is built on a cultural idea of white sperm as both neutral and desirable. These examples, the article suggest, point to some remaining irreconcilable dimensions embedded in the fantasy of queer kinship that, like monsters, haunt its queer normative forms. In closing, it argues for a reconsideration of hopeful monstrosities by considering both queer reproduction and the sexual and racial differences with which it inevitably engages can instead be understood as somatechnical, as kinship technologies that are inevitably entangled in the biopolitics of (queer) nation-making and its natrualised whiteness.

In section 10 of A Thousand Plateaus, Deleuze and Guattari point out their dynamic monism with the affirmation of becoming-woman in the beginning, middle, and key of all becoming. The question of sexual difference is thus introduced, and restored into the place of radical ontological difference, from which one becomes and exists. The following pages aim at reading the mater-realistic immanence of becoming in the light of that first conceptive and medial movement, with an interpretation that intercepts Deleuzean and Guattarian vitalism through Feminism of Difference., En la sección 10 de Mil mesetas, Deleuze y Guattari precisan su monismo dinámico con la afirmación del devenir-mujer en el comienzo, medio y llave de todo devenir. La cuestión de la diferencia sexual es de este modo introducida y restituida al lugar de la diferencia ontológica radical, a partir de la cual se deviene y existe. Las siguientes páginas se proponen leer la inmanencia materialista del devenir a la luz de ese primer movimiento conceptivo y medial, con una interpretación que intercepta el vitalismo deleuzeano-guattariano y el feminismo de la diferencia.

The fecundity of Krausism, positivism and humanism in the writings of Carlos Norberto Vergara (1859/1929) allows us to envisage the particularity of a dialectical movement that unlike G. F. Hegel disowns the denial of the denial to give way to an open dialectic—dialectic of emergence—on the line of C. C. Krause assumed in our latitudes by the pedagogue. This writing offers some notes to think of forms of oppression, subordination, and integration (non) absorbent of the diversity of relations between individual (male) and processes; among individuals (males), and between the individual (malefemale) and the institutions (family-matrimony-civil society-state), especially considering the kind of relation that makes an individual a woman. Assuming the contributions of Gayle Rubin, Lorena Cabnal and Carla Lonzi, it proposes a deviated approach –to the side of recovery or rescue intentions– in order to visualize epistemological resistance points and open discursive fissures that intervene and disrupt the text. We pose the question about the relation of the woman with herself, with the other (male), in (re)production and with property; that is, the question about her place –of oppression, exploitation, subjugation– within the system of accumulation of capital. In other words: what are the relationships for which a woman is a woman?, La fecundidad del krausismo, del positivismo y del humanismo en los escritos de Carlos Norberto Vergara (1859/1929) nos permite avizorar la particularidad de un movimiento dialéctico que a diferencia de G. W. F. Hegel reniega de la negación de la negación para dar lugar a una dialéctica abierta, de la emergencia, en la línea de C. C. F. Krause. Este escrito ofrece notas para pensar formas de opresión, subordinación e integración (no) absorbentes de la diversidad en las relaciones entre el individuo (varón) y los procesos, entre los individuos (varones) y entre el individuo (varón-mujer) y las instituciones (familia-matrimonio-sociedad civil-estado) para detenernos especialmente en el tipo de relación que hace de un individuo una mujer. Asumiendo los aportes de Gayle Rubin, Lorena Cabnal y Carla Lonzi, propone una lectura exegética –a un lado de intenciones de recuperación o de rescate–, para visibilizar nudos de resistencia epistemológica y abrir fisuras discursivas que intervengan el texto y lo trastoquen. Formulamos la pregunta sobre la relación de la mujer consigo, con el otro (varón), en la (re)producción y con la propiedad, es decir, por el lugar –de opresión, explotación, subyugación– en el sistema de acumulación del capital o, de otro modo ¿cuáles son las relaciones por las cuales una mujer es una mujer?

“Poner el cuerpo” was a sentence which circulated in the armed left of the 70s in Argentina, to refer to the dedicated of people to revolution. However, what kind of bodies were they? From Joan Scott's perspective, this article makes a rereading of the PRT-ERP press to understand the frames in which the body’s representations appear there in a paradoxical way. It's argued that while the press recorded the sexual difference, it did not delve into a thought around what that difference implied for the subject of revolution., Resumen: “Poner el cuerpo” fue una frase que circuló entre la izquierda armada de los años setenta en Argentina, para referirse a la entrega de los sujetos a la revolución. ¿Pero de qué cuerpos se trataba? Desde la perspectiva teórico-metodológica de la historiadora feminista Joan Scott, el artículo realiza una relectura de la prensa del PRT-ERP para comprender las formas en que las representaciones corporales aparecieron en las revistas de modo paradojal. Si bien la agrupación registró la diferencia sexual, no ahondó en un pensamiento alrededor de lo que implicaba dicha diferencia para los sujetos de la política revolucionaria.

The main aim of this essay is to go through Christa Wolf’s literary itinerary through a perspective that I define as mythological destitution. From this standpoint, I analyze Wolf’s four fundamental works. In the first —Divided Heaven— the author tests the concept of Vergangenheitsbewältigung, a re-elaboration of the past that allows us to overcome it. In the second —Patterns of Childhood— Wolf develops the analytical figure of what she calls phantastische Genauigkeit, a fictional exactness as the only possibility of accessing a collective historical memory. Finally, in Cassandra and Medea authentic historical reconstruction is identified with the deconstruction of male discourse about women. Europe stands at the core of all of these works: Cold War Europe, Nazi Europe, Europe in the original moment of its ideological foundation., En este ensayo se reconstruye el recorrido narrativo de Christa Wolf desde una perspectiva que propongo definir como destitución mitológica. Se fijan cuatro estaciones correspondientes con las cuatro novelas cruciales en la biografía literaria de la autora. La primera es El cielo partido, en la que Wolf trabaja con el concepto de Vergangenheitsbewältigung, es decir: una elaboración del pasado que permite su superación. La segunda es Muestra de infancia, en la que aparece la figura de la precisión fantástica, entendida como la única auténtica posibilidad de memoria histórica colectiva. Finalmente Casandra y Medea, donde este trabajo de rememoración encuentra su aplicación en la deconstrucción del discurso masculino sobre lo femenino. En el centro de cada una de estas estaciones está Europa: la Europa de la guerra fría, la Europa del nazismo, la Europa en su momento de fundación ideológica.

O artigo analisa a militância da Aliança Feminina Equatoriana, uma organização que articulou um espaço plural e propostas autônomas geradas a partir da experiência de mulheres de diferentes origens sociais e políticas. Essas militantes viram, em uma determinada conjuntura política, a possibilidade de questionar a estrutura patriarcal do Estado, a partir de sua diferença sexual. Para situar a militância da organização empregamos as contribuições teóricas de Joan Scott e Pierre Bourdieu. O artigo apresenta uma caracterização da organização, o estudo de seu discurso e a análise das estratégias utilizadas pelas mulheres em sua militância., El artículo analiza la militancia de la Alianza Femenina Ecuatoriana. Organización que se convirtió en un espacio plural y de propuestas autónomas generadas desde la experiencia de mujeres con distintas improntas sociales y políticas. Estas militantes, en una determinada coyuntura política, vieron la posibilidad de cuestionar a la estructura patriarcal del Estado desde su diferencia sexual. Para situar a la militancia de la organización se emplearon los aportes teóricos de Joan Scott y Pierre Bourdieu. El artículo realiza una caracterización de la organización, estudia su discurso y analiza las estrategias desplegadas por las mujeres desde su militancia., The article analyses the militancy of the Alianza Femenina Ecuatoriana, an organization that provided a meeting space for women, from different social and political backgrounds, to share autonomous proposals on the basis of their diverse experience. These militants saw in this particular political juncture the possibility to question the patriarchal structure of the State from a position of sexual difference. To situate the militancy of the organization, we make recourse to theoretical approaches by Joan Scott and Pierre Bourdieu. This article aims to identify what characterized the organization, studies its discourse and analyzes the strategies deployed by women in their militancy.