Download David Hume: A Treatise of Human Nature Volume 2: Editorial by David Fate Norton, Mary J. Norton PDF

By David Fate Norton, Mary J. Norton

David and Mary Norton current the definitive scholarly version of Hume's Treatise, one of many maximum philosophical works ever written. This moment quantity includes their ancient account of ways the Treatise used to be written and released; a proof of the way they've got verified the textual content; an in depth set of annotations which remove darkness from Hume's texts; and a accomplished bibliography and index.

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Read or Download David Hume: A Treatise of Human Nature Volume 2: Editorial Material (Clarendon Hume Edition Series) PDF

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Butler, Judith. 1985. ” Unpublished manuscript, presented to American Philosophical Association, Pacific Division, March 22. 01-205 Ch 1 12/3/01 1:06 PM Page 29 Suffering to Be Beautiful 29 ——— . 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. Chernin, Kim. 1981. The Obsession: Reflections on the Tyranny of Slenderness. New York: Harper and Row. Foucault, Michel. 1979. Discipline and Punish. New York: Vintage Books. Frye, Marilyn. 1983. Politics of Reality: Essays in Feminist Theory.

Since most women do not look like adolescent boys, they must diet. National studies have shown that the majority of American women are on a diet all the time. Girls as young as nine and ten are now beginning to diet (as many as 40 percent, according to the National Heart, Lung, and Blood Institute, cited in USA Today, August 12, 1996). Virtually every major women’s magazine has a dieting or exercise regimen (or both) in every issue. Women greatly outnumber men in self-help groups such as Weight Watchers and Overeaters Anonymous—in the case of the latter, by well over 90 percent (Millman 1980).

Whose Foucault is the real Foucault? The “bad Foucault” whose theory of the social construction of the subject within networks of power denies the possibility of agency, autonomy, and liberation from domination (“men’s subjection: their constitution as subjects”) or the “good Foucault” who does not deny the reality of liberty and whose aim it is merely to refine and historicize our understanding of agency (“Power is exercised only over free subjects and only insofar as they are free”)? For our purposes, it matters not whose Foucault is the “real” Foucault.

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