Spinoza-deskundige Moira Gatens in 2010 op de Amsterdamse Spinoza Leerstoel

De website van de Afdeling Filosofie van de Universiteit van Amsterdam heeft het bericht nog niet, maar het blad van de filosofiestudenten, Cimedart, vernoemd naar de franse filosoof Jean-Baptiste Cimedart (1721 - 1787), had in het septembernummer de mededeling dat in 2009/2010 de Australische filosofe Moira Gatens van de universiteit van Sydney de ‘gelegenheidsleerstoel’ zal bezetten. Daarmee wordt de Spinoza Leerstoel bedoeld!  Het bericht gaat verder: “Gatens is gespe­cialiseerd in onder andere Spinoza (!) en in fi­losofie van het feminisme. In het onder haar redactie samengestelde boek Feminist Inter­pretations of Benedict Spinoza komen deze twee interesses samen. Gedurende haar tijd in Amsterdam zal zij onder andere een master­cursus en enkele lezingen geven.”

Moira GatensMoira Gatens is professor of philosophy at the University of Sydney, Australia. Gatens' research and supervision interests include: Social and political philosophy, C17th rationalism (especially Spinoza), and feminist philosophy. [Van hier]

Zij was een van de geïnterviewden in het blad Kritika & Kontext, waarover ik in een blog eergisteren schreef.

Aanvulling 23 december 2009

Inmiddels is op de website van de Amsterdamse FilosofieAfdeling het volgende te vinden:

In het kader van de Spinoza Leerstoel zal professor Moira Gatens op donderdag 22 april en donderdag 20 mei 2010 twee lezingen verzorgen.
De lezingen vinden plaats in de Aula van de Universiteit van Amsterdam, Oude Lutherse Kerk, Singel 411 (hoek Spui), Amsterdam. De zaal is geopend vanaf 19.30 uur en de toegang is gratis (reserveren is niet nodig).
Aanvang van de lezingen: 20.15 uur. De voertaal is Engels.

Publicaties van Moira Gatens i.v.m. Spinoza






Moira Gatens (ed.) Feminist Interpretations of Benedict Spinoza, Pennsylvania, Penn State Press, 2009.  
Hierin heeft zij de hoofdstukken:
'Through Spinoza's Looking Glass', &
'The Politics of the Imagination'





Moira Gatens and Genevieve Lloyd: Collective Imaginings: Spinoza, Past and Present, London and New York: Routledge, 1999

Simon B. Duffy (eveneens van de University of Sydney) in Spinoza Today: The Current State of Spinoza Scholarship:  

In Collective Imaginings: Spinoza Past, Present and Future (1999), Moira Gatens and Genevieve Lloyd reconsider the role of the imagination, as developed in the Ethics, both historically and from a contemporary political point of view. The text is divided into two parts. The first, by Genevieve Lloyd, offers an account of Spinoza’s theory of the imagination and of its potential for a contemporary reconceptualization of freedom and responsibility that draws upon Spinoza’s own reconceptualization of Epicurean and Stoic thought. The second, by Moira Gatens, puts this account to use in a more detailed discussion of contemporary political philosophy; particularly, how truths about the past bear on issues of collective responsibility in the present. In this way, the book demonstrates how an appreciation of Spinoza’s philosophy can form the basis of a constructive but critical engagement with contemporary concerns, including concerns about contemporary claims for recognition by Australian indigenous groups. [via hier]
Stephen Nadler (in Mind, 2000): ‘asks us to look at Spinoza in new and creative ways.’

Imaginary Bodies: Ethics, Power And Corporeality, Moira Gatens, 0415082102Imaginary Bodies: Ethics, Power and Corporeality, Routledge, 1995 

Imaginary Bodies is a collection of essays that offer a sustained challenge to traditional philosophical notions of the body, sex and gender. Moira Gatens explores alternative positions to dualism by exploring psychoanalytic, Foucaultian and Spinozist notions of embodiment. The book traces a largely neglected geneaology of philosophers from Spinoza, Nietzsche, Freud, Foucault and Deleuze and sets this tradition against that of the Enlightenment. What emerges are new ways of thinking those aspects of life which Gatens calls "imaginary." Confining herself to neither philosophy of "the subject" nor an ahistorical philosophy of "the body" at the expense of broader ethical and socio-political issues, Gatens shows the many connections between theories of bodies politic and the (sexed) individual. She compellingly, lucidly, and trenchantly engages with the ethical, legal and sexual relations between men and women which are placed in its proper historical and political context. [Hier]

"Both the extensive (bodies) and the intensive (minds) are conceived by Spinoza as complex fields of interconnecting powers and affects." (p. 147)


Moira Gatens (2000). Feminism as "Password": Rethinking the "Possible" with Spinoza and Deleuze. Hypatia 15 (2).

This paper reads Deleuze through a Spinozist lens to conceive of the human being as a dynamic and complex whole in constant interchange with its environment. The author thus moves beyond philosophical dualisms, and challenges the assumption that a hierarchical normative organization is the only possible world. Using the example of rape, she argues that micropolitical strategies might disrupt and "pass" the juridical order and open up alternative, more equitable, forms of sociability. [hier]

Susan James, Genevieve Lloyd & Moira Gatens (2000). The Power of Spinoza: Feminist Conjunctions. Hypatia 15 (2).

As a constructive alternative to the exclusionary binaries of Cartesian philosophy, Genevieve Lloyd and Moira Gatens turn to Spinoza. Spinoza's understanding of the body as "in relation" takes the focus of philosophical thought from the homo-geneous subject to the heterogeneity of the social, and the focus of politics from individual rights to collective responsibility. The implications for feminism are radical; Spinoza enables a reconceptualization of the imaginary and the possibility of a sociability of inclusion. [hier]