1. Judith Pamela Butler was born on February 24,1956 and is an American feminist philosopher and gender studies scholar whose work has influenced political philosophy, ethics, and the fields of third-wave feminism, queer theory, and literary theory.
In 1993, Butler joined the faculty in the Department of Rhetoric at the University of California, Berkeley, where they became the Maxine Elliot Professor in the Department of Comparative Literature and the Program in Critical Theory in 1998.
Judith Butler has spoken on many contemporary political questions, including Israeli politics and in support of LGBT rights.
Judith Butler was born on February 24,1956, in Cleveland, Ohio, to a family of Hungarian-Jewish and Russian-Jewish descent.
Judith Butler stated in a 2010 interview with Haaretz that they began the ethics classes at the age of 14, and that they were created as a form of punishment by Judith Butler's Hebrew school's rabbi because they were "too talkative in class", and often even accused of clowning.
Judith Butler said they were "thrilled" by the idea of these tutorials.
Judith Butler attended Bennington College before transferring to Yale University, where they studied philosophy and received a Bachelor of Arts in 1978 and a PhD in 1984.
Judith Butler went on to teach at Wesleyan University, George Washington University, and Johns Hopkins University before joining the faculty of the University of California, Berkeley, in 1993.
Judith Butler serves on the editorial or advisory board of several academic journals, including Janus Unbound: Journal of Critical Studies, JAC: A Journal of Rhetoric, Culture, and Politics and Signs: Journal of Women in Culture and Society.
Judith Butler states that because gender identity is established through behavior, there is a possibility to construct different genders via different behaviors.
Judith Butler concludes their essay with a personal reflection on the strengths and limitations of widespread feminist theories which function on a solely binary perception of gender.
Judith Butler argues that feminism made a mistake in trying to make "women" a discrete, ahistorical group with common characteristics.
Judith Butler writes that this approach reinforces the binary view of gender relations.
Judith Butler's contribution argues that no transparent revelation is afforded by using the terms "gay" or "lesbian" yet there is a political imperative to do so.
Judith Butler emphasizes the role of repetition in performativity, making use of Derrida's theory of iterability, which is a form of citationality:.
Judith Butler explores how gender can be understood not only as a performance, but as a "constitutive constraint," or constructed character.
From this angle, Judith Butler interrogates value conscription upon various bodies as determined theories and practices of heterosexual predominance.
Judith Butler argues that hate speech exists retrospectively, only after being declared such by state authorities.
Judith Butler writes here on vulnerability and precariousness as intrinsic to the human condition.
Judith Butler discusses how gender is performed without one being conscious of it, but says that it does not mean this performativity is "automatic or mechanical".
In Giving an Account of Oneself, Judith Butler develops an ethics based on the opacity of the subject to itself; in other words, the limits of self-knowledge.
Primarily borrowing from Theodor Adorno, Michel Foucault, Friedrich Nietzsche, Jean Laplanche, Adriana Cavarero and Emmanuel Levinas, Judith Butler develops a theory of the formation of the subject.
Judith Butler accepts the claim that if the subject is opaque to itself the limitations of its free ethical responsibility and obligations are due to the limits of narrative, presuppositions of language and projection.
The ethics that Judith Butler envisions is therefore one in which the responsible self knows the limits of its knowing, recognizes the limits of its capacity to give an account of itself to others, and respects those limits as symptomatically human.
In Notes Toward a Performative Theory of Assembly, Judith Butler discusses the power of public gatherings, considering what they signify and how they work.
Judith Butler's work has been influential in feminist and queer theory, cultural studies, and continental philosophy.
Judith Butler's work has entered into contemporary debates on the teaching of gender, gay parenting, and the depathologization of transgender people.
Susan Bordo, for example, has argued that Judith Butler reduces gender to language and has contended that the body is a major part of gender, in opposition to Judith Butler's conception of gender as performative.
Schwarzer accuses Judith Butler of remaining silent about the oppression of women and homosexuals in the Islamic world, while readily exercising their right to same-sex-marriage in the United States; instead, Judith Butler would sweepingly defend Islam, including Islamism, from critics.
Bruno Perreau has written that Judith Butler was literally depicted as an "antichrist", both because of their gender and their Jewish identity, the fear of minority politics and critical studies being expressed through fantasies of a corrupted body.
Judith Butler is an outspoken critic of many aspects of contemporary Israel's actions and has criticized some forms of Zionism.
On September 7,2006, Judith Butler participated in a faculty-organized teach-in against the 2006 Lebanon War at the University of California, Berkeley.
In October 2011, Judith Butler attended Occupy Wall Street and, in reference to calls for clarification of the protesters' demands, they said:.
When Butler received the 2012 Theodor W Adorno Award, the prize committee came under attack from Israel's Ambassador to Germany, Yacov Hadas-Handelsman; the director of the Simon Wiesenthal Center's office in Jerusalem, Efraim Zuroff; and the German Central Council of Jews.
Judith Butler responded saying that "[Judith Butler] did not take attacks from German Jewish leaders personally".
Judith Butler has been criticized for statements they have made about Hamas and Hezbollah.
Judith Butler was accused of describing the militant Islamist groups as "social movements that are progressive, that are on the Left, that are part of a global Left" in 2012.
Judith Butler responded to these criticisms by stating that their remarks on Hamas and Hezbollah were taken completely out of context and, in so doing, their established views on non-violence were contradicted and misrepresented.
Judith Butler describes the origin of their remarks on Hamas and Hezbollah in the following way:.
Christian Geyer-Hindemith wrote in the Frankfurter Allgemeine Zeitung that Judith Butler "makes individual atrocities disappear" through contextualization.
Some three months later, Judith Butler apologized to the MLA for the letter.
Judith Butler said in 2020 that trans-exclusionary radical feminism is "a fringe movement that is seeking to speak in the name of the mainstream, and that our responsibility is to refuse to let that happen".
The Guardian was then accused of censoring Judith Butler for having compared TERFs to fascists.
Judith Butler indicated that they were "never at home" with being assigned female at birth.
Judith Butler has had a visiting appointment at Birkbeck, University of London.
Judith Butler's books have been translated into numerous languages; Gender Trouble has been translated into twenty-seven languages.
Judith Butler is considered by many to be "one of the most influential voices in contemporary political theory," and the most widely read and influential gender studies academic in the world.