ABSTRACT
I want to set aside the Enlightenment figures of coherent and masterful subjectivity, the bearers of rights, holders of property in the self, legitimate sons with access to language and the power to represent, subjects endowed with inner coherence and rational clarity, the masters of theory, founders of states, and fathers of families, bombs, and scientific theory . . . and end by asking how recent intercultural and multicultural feminist theory constructs possible postcolonial, nongeneric, and irredeemably specific figures of critical subjectivity, consciousness, and humanity – not in the sacred image of the same, but in the self-critical practice of ‘difference’, of the I and we that is/ are never identical to itself, and so has hope of connection to others.
