Sonia Kruks – författare

Simone de Beauvoir and the Politics of Ambiguity is the first full-length study of Beauvoir's political thinking. Best known as the author of The Second Sex, Beauvoir also wrote an array of other political and philosophical texts that are less well known. Together, these constitute an original contribution to political theory and philosophy. The book both locates Beauvoir in her own intellectual and political context and demonstrates her continuing significance. For, in her unique voice, Beauvoir still speaks to a range of pressing theoretical and practical questions concerning politics. These include the political value and dangers of liberal humanism; how oppressed groups become complicit in their own oppression; how social identities are perpetuated; the limits to rationalism and the place of emotions, such as the desire for revenge, in politics. In discussing Beauvoir's reflections on these and other matters the book puts her ideas into conversation with those of many contemporary thinkers, including feminist and race theorists, as well as with historical figures in the liberal, Hegelian, and Marxist traditions. Beauvoir's political thinking emerges from her fundamental insights into the ambiguity of human existence. Combining phenomenological descriptions with structural analyses, she focuses on the tensions of human action as both free and constrained. To be human is to be an embodied self, to be capable of free choice and yet to be constrained and physically vulnerable. It is also to be in the world with many other such selves, whose relationships may be both reciprocal and conflictual or oppressive. Such ambiguities are intrinsic to politics, and they are not subject to resolution. Beauvoir thus shows us that failure is a necessary part of political action, and she insists that we acknowledge this while also assuming responsibility for the outcomes of what we do.

Simone de Beauvoir and the Politics of Ambiguity is the first full-length study of Beauvoir's political thinking. Best known as the author of The Second Sex, Beauvoir also wrote an array of other political and philosophical texts that are less well known. Together, these constitute an original contribution to political theory and philosophy. The book both locates Beauvoir in her own intellectual and political context and demonstrates her continuing significance. For, in her unique voice, Beauvoir still speaks to a range of pressing theoretical and practical questions concerning politics. These include the political value and dangers of liberal of humanism; how oppressed groups become complicit in their own oppression; how social identities are perpetuated; the limits to rationalism and the place of emotions, such as the desire for revenge, in politics. In discussing Beauvoir's reflections on these and other matters the book puts her ideas into conversation with those of many contemporary thinkers, including feminist and race theorists, as well as with historical figures in the liberal, Hegelian, and Marxist traditions. Beauvoir's political thinking emerges from her fundamental insights into the ambiguity of human existence. Combining phenomenological descriptions with structural analyses, she focuses on the tensions of human action as both free and constrained. To be human is to be an embodied self, to be capable of free choice and yet to be constrained and physically vulnerable. It is also to be in the world with many other such selves, whose relationships may be both reciprocal and conflictual or oppressive. Such ambiguities are intrinsic to politics, and they are not subject to resolution. Beauvoir thus shows us that failure is a necessary part of political action, and she insists that we acknowledge this while also assuming responsibility for the outcomes of what we do.

Social philosophy oscillates between two opposing ideas: that individuals fashion society, and that society fashions individuals. The concept of ‘situation’ was elaborated by the French existentialist thinkers to avoid this dilemma. Individuals are seen as actively situating themselves in society at the same time as being situated by it. This book, first published in 1990, traces the development of the concept of situation through the work of Gabriel Marcel, Jean-Paul Sartre, Simone de Beauvoir and Maurice Merleau-Ponty. It shows how it illuminates questions of self or subjectivity, embodiment and gender, society and history, and argues that it goes far beyond the currently fashionable notions of the ‘death of the subject’.

Social philosophy oscillates between two opposing ideas: that individuals fashion society, and that society fashions individuals. The concept of ‘situation’ was elaborated by the French existentialist thinkers to avoid this dilemma. Individuals are seen as actively situating themselves in society at the same time as being situated by it. This book, first published in 1990, traces the development of the concept of situation through the work of Gabriel Marcel, Jean-Paul Sartre, Simone de Beauvoir and Maurice Merleau-Ponty. It shows how it illuminates questions of self or subjectivity, embodiment and gender, society and history, and argues that it goes far beyond the currently fashionable notions of the ‘death of the subject’.

This book, first published in 1987, is an extended examination of Merleau-Ponty’s political philosophy. It describes and critically elucidates the main political themes to be found in his writings, and shows how his political ideas are related to his general phenomenological philosophy.

This book, first published in 1987, is an extended examination of Merleau-Ponty’s political philosophy. It describes and critically elucidates the main political themes to be found in his writings, and shows how his political ideas are related to his general phenomenological philosophy.

In Retrieving Experience, Sonia Kruks engages critically with the postmodern turn in feminist and social theory. She contends that, although postmodern analyses yield important insights about the place of discourse in constituting subjectivity, they lack the ability to examine how experience often exceeds the limits of discourse. To address this lack and explain why it matters for feminist politics, Kruks retrieves and employs aspects of postwar French existential theory—a tradition that, she argues, postmodernism has obscured by militantly rejecting its own genealogy.Kruks seeks to refocus our attention on the importance for feminism of embodied and "lived" experiences. Through her original readings of Simone de Beauvoir and other existential thinkers—including Sartre, Fanon, and Merleau-Ponty—and her own analyses inspired by their work, Kruks sheds new light on central problems in feminist theory and politics. These include debates about subjectivity and individual agency; questions about recognition and identity politics; and discussion of whether embodied experiences may sometimes facilitate solidarity among groups of different women.

In Retrieving Experience, Sonia Kruks engages critically with the postmodern turn in feminist and social theory. She contends that, although postmodern analyses yield important insights about the place of discourse in constituting subjectivity, they lack the ability to examine how experience often exceeds the limits of discourse. To address this lack and explain why it matters for feminist politics, Kruks retrieves and employs aspects of postwar French existential theory—a tradition that, she argues, postmodernism has obscured by militantly rejecting its own genealogy.Kruks seeks to refocus our attention on the importance for feminism of embodied and "lived" experiences. Through her original readings of Simone de Beauvoir and other existential thinkers—including Sartre, Fanon, and Merleau-Ponty—and her own analyses inspired by their work, Kruks sheds new light on central problems in feminist theory and politics. These include debates about subjectivity and individual agency; questions about recognition and identity politics; and discussion of whether embodied experiences may sometimes facilitate solidarity among groups of different women.