Thus conceptualized, the body is one of the practico-inert realities to which individuals relate themselves as women.
Other practico-inert realities that position individuals in the gender series include, according to Young, pronouns, verbal and visual representations, clothes, cosmetics, social spaces, and spaces associated with the sexual division of work and other activities.
Instead, women's category is unified by certain practico-inert realities or the ways in which women's lives and their actions are oriented around certain objects and everyday realities (Young 1997, 23 4).
Although Young's proposal purports to be a response to Spelman's worries, Stone has questioned whether it is, after all, susceptible to the particularity argument: ultimately, on Young's view, something women as women share (their practico-inert realities) binds them together (Stone 2004).
If women are a series, what is the practico-inert reality on which they are focused?
Nonetheless, without this move toward collective action, they remain isolated from one another and focused on the bus, which Sartre and Young call a practico-inert reality, rather than on each other.
Young identifies two broad groups of such practico-inert objects and realities.
Women make up a series unified through women's lives and actions being organised around certain practico-inert objects and realities that position them as women.
Ward observes here that the view of reality as a system of inert material particles subject to strict deterministic laws cannot explain the world's contingency, a fundamental aspect of experienced reality that needs to be taken at face value.
Look at every single simperingly anonymous reality show winner, hoisted to victory by an army of inert television viewers who think the height of fun is clapping along with a theme tune.
In reality, the "rings" are usually triangles, squares, or rectangles filled with inert gases through which the beams are reflected by mirrors.
