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She draws on the phenomenology of Maurice Merleau-Ponty and the feminism of Simone de Beauvoir , noting that both thinkers ground their theories in "lived experience" and view the sexual body as a historical idea or situation. Reimer was "made" female by doctors, but later in life identified as "really" male, married and became a stepfather to his wife's three children, and went on to tell his story in As Nature Made Him: Although the repeated, stylized bodily acts establish the appearance of an essential, ontological "core" gender, Butler understands gender, along with sex and sexuality, to be performative. Schwarzer also accuses Butler of remaining silent about the oppression of women and homosexuals in the Islamic world, while readily exercising her right to same-sex-marriage in the United States; instead, Butler would sweepingly defend Islam , including Islamism , from critics. Bruno Perreau has shown that Butler was literally depicted as an "antichrist", both because of her gender and her Jewish identity, the fear of minority politics and critical studies being expressed through fantasies of a corrupted body. Additionally, she compares the performativity of gender to the performance of the theater. Butler acknowledges, however, that categorized identities are important for political action at the present time. Instead she argues for an ethics based precisely on the limits of self-knowledge as the limits of responsibility itself. In this way, Butler locates social and political critique at the core of ethical practice. Butler explicitly challenges biological accounts of binary sex. People have asked, so what are the demands? In this way, the state reserves for itself the power to define hate speech and, conversely, the limits of acceptable discourse. The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.
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