Gabriela Hernández

The guiding problem of the thesis is how to reconcile immanence with feminism through the development of the idea of feminist immanent critique. Beginning with Judith Butler's account of the constitution of gender through institutions, and the possibilities of its immanent subversion through a-subjective parodic politics, it is shown that this approach to the problem needs to be augmented by Johanna Oksala's investigation of the way in which the gap between experience and language serves to challenge conceptual schema that organise our experience of the world. However, it is argued that both Butler and Oksala end up reinstating a dogmatic image of the critical subject, although in different manners, thereby forestalling the search for a fully realised response to the problem of feminist immanent critique. Given the return of a dogmatic image of the critical subject, I turn to the most rigorous account of immanence in contemporary philosophy through a reconstruction of key aspects of the work of Gilles Deleuze, one that places ethics at the centre of his thought. It will be shown that the development of immanence with Deleuze provides an account of the subject that does not rely upon dogmatism or abstract from situated forms of social criticism but rather invites such engagement in ways that generate a fruitful encounter with feminism. As the argument is drawn together, it is concluded that feminist immanent critique is a positive conception of critique that requires careful consideration of the ways in which the subject is continually constituted, undone and reconstituted, without reinstating a dogmatic image of the critical subject. Feminist immanent critique embraces an asubjective and, therefore, demoralised version of becoming without losing ethical responsiveness to the present, to ourselves, and to others. That said, it is a positive conception of critique that does not reintroduce transcendence by surreptitiously relying upon a presentist view of time and, as such, it frees becoming from a sense of pre-given direction or telos.

The use of omega fatty acids during pregnancy and lactation could be a beneficial strategy to improve health and production in ruminants. In this study, the effect of the dietary addition of c9, t11 and t10, c12 isomers of conjugated linoleic acid (CLA) in pure soybean oil (T1) was compared with pure soybean oil (T2) and soybean oil discarded after frying fish (Centropomus undecimalis, Pagrus pagrus, and Caranx crysos; T3) on the fatty acid profile in ewe milk and the tissues of their lambs. Forty-five multiparous ewes (East Friesian × Katahdin), 32 to 35 months old, 70 days pregnant, were randomly assigned to one of the three experimental diets. The fatty acid profile, total solids, fat, protein, and lactose in milk were determined 14 days postpartum. Fifteen lambs from each treatment were sacrificed at 70 days of age, and the fatty acid profiles in perirenal fat, muscle, and brain were determined. In milk, fat and total solids content were lower with T1. On the other hand, linoleic acid content, the sum of omega-6 and DHA were higher in T1 compared to other groups (p < 0.05). In the brain, stearic acid and linoleic acid concentration increased with T1; eicosapentaenoic acid decreased and omega-3s increased with T3, while DHA was lower in T2 (p < 0.05). The addition of CLA isomers or discarded soybean oil in ewe diet from pregnancy to lactation is advantageous for the ewe since less energy in the form of milk fat is lost. In addition, increasing the concentration of omega fatty acids in ewe diet to improve omega fatty acids in lamb’s brain could be a feed strategy to increase their productivity and health.

El propósito del presente artículo es el explorar la connotación que el vocablo ¿democracia¿ presenta para Alexis de Tocqueville, en particular en su obra paradigmática, La democracia en América. Para ello, se establecerán comparaciones con las diversas acepciones previas de dicha palabra, a fin de establecer continuidades y rupturas con las mismas. De éstas últimas es preciso rescatar principalmente el hecho de que el bisnieto de Malherbes utilizase el apelativo de democrático en función de una experiencia de vida que él percibía de forma absolutamente divergente con cualquier modo de convivencia implementado en el pasado. La democracia será a su juicio un nuevo estado social, y en su carácter de tal, modificará los patrones de conducta político-sociales de manera radical. Si el pasado deja de iluminar el porvenir, si nos encontramos en una situación crítica, si la oposición entre democracia directa y representativa pierde su validez, debemos tratar de comprender lo que nos rodea con una palabra que refleje un mundo enteramente nuevo

The guiding problem of the thesis is how to reconcile immanence with feminism through the development of the idea of feminist immanent critique. Beginning with Judith Butler's account of the constitution of gender through institutions, and the possibilities of its immanent subversion through a-subjective parodic politics, it is shown that this approach to the problem needs to be augmented by Johanna Oksala's investigation of the way in which the gap between experience and language serves to challenge conceptual schema that organise our experience of the world. However, it is argued that both Butler and Oksala end up reinstating a dogmatic image of the critical subject, although in different manners, thereby forestalling the search for a fully realised response to the problem of feminist immanent critique. Given the return of a dogmatic image of the critical subject, I turn to the most rigorous account of immanence in contemporary philosophy through a reconstruction of key aspects of the work of Gilles Deleuze, one that places ethics at the centre of his thought. It will be shown that the development of immanence with Deleuze provides an account of the subject that does not rely upon dogmatism or abstract from situated forms of social criticism but rather invites such engagement in ways that generate a fruitful encounter with feminism. As the argument is drawn together, it is concluded that feminist immanent critique is a positive conception of critique that requires careful consideration of the ways in which the subject is continually constituted, undone and reconstituted, without reinstating a dogmatic image of the critical subject. Feminist immanent critique embraces an asubjective and, therefore, demoralised version of becoming without losing ethical responsiveness to the present, to ourselves, and to others. That said, it is a positive conception of critique that does not reintroduce transcendence by surreptitiously relying upon a presentist view of time and, as such, it frees becoming from a sense of pre-given direction or telos.