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Continental Feminism: Reclaiming the Dark Continent

Quite like freud, who proclaimed that “the sexual life of adult women is a ‘dark continent’ for psychology” (1926, 212), one could argue that both women’s experience and very existence have been considered a “dark continent” for philosophy. And further, one could claim that continental philosophy itself, oft characterized as obscure and opaque, is also philosophy’s dark continent. Playing with this metaphor, we can thus read a double sense into the term “continental feminism”: on the one hand, we can address straightforwardly the question of continental feminism by examining continental philosophy and the various feminist mediations of it, and on the other we can think about the ways that continental feminism might be in a sense tautological—feminism of the (dark) continent. I find myself riffing on the continent aspect in part because—fundamental differences in methods, styles, and objects of study notwithstanding—what has always struck me about the continental-analytic distinction is the way in which it makes a category mistake: one designation purports to pick out a method while the other refers to a geolocation—itself a misnomer, both because it essentializes an entire continent, Europe, based on only two of the countries that constitute it (France and Germany), and because many of the pivotal analytic philosophers (e.g., Frege and Wittgenstein) came from the continent implied. This category mistake can be attributed to the fact that the designation “continental” was made by British philosophers of the 1950s to distinguish the work they were doing from what they were not. Continental