A Room of One's Own and Three Guineas by Virginia Woolf

By Virginia Woolf


This quantity combines books which have been one of the maximum contributions to feminist literature this century. jointly they shape a super assault on sexual inequality. A Room of One's personal, first released in 1929, is a witty, urbane and persuasive argument opposed to the highbrow subjection of ladies, relatively girls writers. The sequel, 3 Guineas, is a passionate polemic which attracts a startling comparability among the tyrannous hypocrisy of the Victorian patriarchal process and the evils of fascism.

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Example text

Typically, femininity is represented (either explicitly or implicitly) in one of two ways in this cross-pairing of oppositions: either mind is rendered equivalent to the masculine and body equivalent to the feminine (thus ruling out women a priori as possible subjects of knowledge, or philosophers) or each sex is attributed its own form of corporeality. However, instead of granting women an autonomous and active form of corporeal specificity, at best women's bodies are judged in terms of a "natural inequality," as if there were a standard or measure for the value of bodies independent of sex.

We need an account which refuses reductionism, resists dualism, and remains suspicious of the holism and unity implied by monism-a notion of corporeality, that is, which avoids not only dualism but also the very problematic of dualism that makes alternatives to it and criticisms of it possible. , the belief that reality can be explained in terms of the laws, principles, and terms of physics), a materialism that questions physicalism, that reorients physics itself. Second, corporeality must no longer be associated with one sex (or race), which then takes on the burden of the other's corporeality for it.

This coding is not directly correlated with the malelfemale opposition for clearly both men and women participate in material and ideological realms; but within each of these domains, the positions of men and women are distinct. In the material realm of production, for example, men function within the mode of production while women, even if they function in production, are, as women, largely located in a mode of reproduction; and within the ideological domain, women are produced as passive and feminine and men as active and masculine.

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