2021, Vol.14, No.1

탈경계인문학Trans-Humanities 2023 KCI Impact Factor : 0.57

pISSN : 2092-6081 / eISSN : 2383-9899
https://journal.kci.go.kr/eih

Donna Haraway’s “situated knowledges” was presented in the context of feminist critique of science in the 80s. Haraway, not only recognizes the inevitably partial and situational knowledges, but defends it against the fantastic belief system of modern science that brings forth transcendental universality and absolute objectivity as basis for scientific knowledge. Partiality and situationality are not grounds to deny the possibility of valid scientific knowledge, but rather a foundation to understand the complicated and turbid networks of concrete and empirical fact. This article will first introduce the background of the debate about ‘objectivity’ on feminist critique of science, where the concept of Haraway’s “situated knowledges” first appeared, and explain why the concept of “situated knowledges” become “a work of changing metaphor,” and further “the work of changing the entire narrative of scientific knowledge”. Recently, the concept of “situated knowledges”, which was introduced as the ‘literacy’ required by technoscience, are connected to Haraway’s bio-eco-politics that views the relationship of ecological connections among all critters. This article studies the meaning of ecological turn of such situated knowledges, and observes how Haraway’s techno-eco-feminist project views and forecasts the present and the future of technoscience in “different” manner.

Recently, there has been a debate about Real Doll in Korea. It seems that there has never been such a hot discussion in Korea regarding adult products. The above criticisms on real dolls are objections that can be applied to sex robots that will appear in the future. This paper examines those objections in relation to sex robots, and tries to assess the limit of the individual's sexual freedom that can be socially recognized. This paper first examines the reasons for favor or disagreement related to the introduction of sex robots, centering on Kathleen Richardson's view, and evaluates its justification. The most important issue implied by Richardson's criticism is the symbolism of sex robots. It is criticized that sex robots are a symbol that promotes distorted perception of sex by sexually objectifying women, and that ignores the norm of gender-related consent norm of sex. This paper focuses on criticism of sex robots based on symbolism in particular, and considers how to circumvent such criticism.

Seitō (青鞜) represented women who questioned the ideology of the ‘good wife and wise mother’, which had been strengthened after the Meiji Restoration, as a “new woman” and led the women’s movement in Japan in the 1910s. After modernization, Japan strengthened the logic of patriarchy, divided women into wives and prostitutes, and made women with jobs such as female workers invisible. The female intellectuals of Seitō also showed limitations in internalizing this premise. However, in the abortion debate, women’s right to self-determination in sexual and reproductive sexuality within the institution was highlighted, and in the debate on the abortion, the human rights of women outside the institutional sex as the nucleus were highlighted. Also, as in the case of Hiratsuka Raichō”s eugenics and Itō Noe’s life-centrism, scientific thinking at the time influenced the feminist movement. It cannot be overlooked that this aspect, pointed out as their limitation, was intended to expand the extension of the women’s movement by securing scientific guarantee and ideological universality in the context of the time.