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Philosophy

机译：哲学

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Precarity has been an operative concept in social and theoretical work in philosophy and political science. As an ontological concept, it claims that we are all contingent beings whose corporeality renders us more or less precarious in the social, political, economic world upon which we depend. Drawing upon Judith Butler's work on precarity, I will identify women as a particularly vulnerable group and will explore how risk diagnosis on breast and cervical cancer furthers the precarity of women. Oversimplified assumptions about risk assessment and risk perception deter one from looking at being-at-high-risk as a socially and environmentally mediated problem. I will claim that the knowledge of risk for women in a medical context can cause a biographical disruption in their embodiment that is a further form of dispossession, since it does cause an embodied disruption of self-relationality as well as relationality with the surrounding world. This unsettles women's forms of intelligibility, furthering the sense of precarity. This can be deemed as a more or less pervasive feature of late modernity, where reflexivity and risk mean that we cannot take our embodiment for granted, and that through the same embodiment we can become more precarious than we already are.
机译：car折已成为哲学和政治科学领域社会和理论工作中的一个有效概念。作为一个本体论的概念，它声称我们都是偶然的存在，其虚弱性使我们在我们赖以生存的社会，政治，经济世界中或多或少地处于不稳定状态。我将利用朱迪思·巴特勒（Judith Butler）在危险方面的工作，将妇女确定为特别脆弱的群体，并探讨乳腺癌和宫颈癌的风险诊断如何促进妇女的危险。关于风险评估和风险感知的过于简单的假设阻止了人们将高风险视为社会和环境问题。我将声称，在医学背景下对妇女的风险知识可能会在其具体化的实施方式中引起传记上的破坏，这是一种剥夺的另一种形式，因为它确实造成了对自我关系以及与周围世界的关系的明显破坏。这使妇女的可理解性不安，加剧了人们的危险感。这可以看作是近代现代的一种或多或少普遍的特征，其中反身性和风险意味着我们不能认为我们的体现是理所当然的，并且通过相同的体现，我们可以变得比以前更加不稳定。

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    《Michigan Academician》 |2017年第1期|176-181|共6页
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