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Butler stated in a interview with Haaretz that she began the ethics classes at the age of 14 and that they were created as a form of punishment by her Hebrew school's Rabbi because she was "too talkative in class".

Could German Idealism be held accountable for Nazism? And how was one to understand existential theologyincluding the work of Martin Buber? Journal of Women in Culture and Society.

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She draws on the phenomenology of Maurice Merleau-Ponty and the feminism of Simone de Beauvoirnoting that both thinkers ground their theories in "lived experience" and view the sexual body as a historical idea or situation. For Butler, the "script" of gender performance is effortlessly transmitted generation to generation in the form of socially established "meanings": She states, "gender is not a radical choice According to Butler's theory, gender is essentially a performative repetition of acts associated with the male or female.

Currently, the actions appropriate for men and women have been transmitted to produce a social atmosphere that both maintains and legitimizes a seemingly natural gender binary.

Additionally, she compares the performativity of gender to the performance of the theater. She brings many similarities, including the idea of each individual functioning as an actor of their gender. However, she also brings to light a critical difference between gender performance in reality and theater performances.

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She explains how the theater is much less threatening and does not produce the same fear that gender performances often encounter because of the fact that there is a clear distinction from reality within the theater. Butler uses Sigmund Freud 's notion of how a person's identity is modeled in terms of the normal.

She revises Freud's notion of this concept's applicability to lesbianism, where Freud says that lesbians are modeling their behavior on men, the perceived normal or ideal. She instead says that all gender works in this way of performativity and a representing of an internalized notion of gender norms. Gender Trouble Gender Trouble: Feminism and the Subversion of Identity was first published inselling overcopies internationally, in multiple languages.

The book has even inspired an intellectual fanzine, Judy! Although the repeated, stylized bodily acts establish the appearance of an essential, ontological "core" gender, Butler understands gender, along with sex and sexuality, to be performative.

Butler explicitly challenges biological accounts of binary sex. The sexed body, once established as a natural fact, is the alibi for constructions of gender and sexuality, which then purport to be the just-as-natural expressions or consequences of sex.

In Butler's account, it is on the basis of the construction of natural binary sex that binary gender and heterosexuality are likewise constructed as natural.

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Butler writes that this approach reinforces the binary view of gender relations. Butler believes that feminists should not try to define "women" and she also believes that feminists should "focus on providing an account of how power functions and shapes our understandings of womanhood not only in the society at large but also within the feminist movement.

The idea of identity as free and flexible and gender as a performance, not an essence, is one of the foundations of Queer theory.

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Imitation and Gender Insubordination [ edit ] Judith Butler explores the production of identities such as "homosexual" and "heterosexual" and the limiting nature of identity categories. An identity category for her is a result of certain exclusions and concealments, and thus a site of regulation. Butler acknowledges, however, that categorized identities are important for political action at the present time. Butler believes that identity forms through repetition or imitation and is not original.

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Imitation fosters the illusion of continuity. Heterosexual identity, which is set up as an ideal, requires constant, compulsive repetition if it is to be safeguarded. Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms.

And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance.

Iterability, in its endless undeterminedness as to-be-determinedness, is thus precisely that aspect of performativity that makes the production of the "natural" sexed, gendered, heterosexual subject possible, while also and at the same time opening that subject up to the possibility of its incoherence and contestation.

A Politics of the Performative, Butler surveys the problems of hate speech and censorship. She argues that censorship is difficult to evaluate, and that in some cases it may be useful or even necessary, while in others it may be worse than tolerance.

In this way, the state reserves for itself the power to define hate speech and, conversely, the limits of acceptable discourse.

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In this connection, Butler criticizes feminist legal scholar Catharine MacKinnon 's argument against pornography for its unquestioning acceptance of the state's power to censor. In this way, Butler questions the possibility of any genuinely oppositional discourse; "If speech depends upon censorship, then the principle that one might seek to oppose is at once the formative principle of oppositional speech".

Butler revisits and refines her notion of performativity and focuses on the question of undoing "restrictively normative conceptions of sexual and gendered life". The user experience is also important and as you can see from our scoring criteria we allocate a good number of points to a site's usability and features.

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