Abstract
In the book Fucking Law, Brooks engages in the vital work of expanding and developing sexuality research. The book is immersive, risky, seductive and provoking and an important addition to the academic discipline of sexual ethics. The book looks to answer one important question: When is it ethically okay to touch (or not to touch) another body? In doing so, she advances the representation of women in sex research, explores how patriarchal structures and privileges impact her work and advances a new methodological movement. Providing a fascinating theoretical and methodological study, Brooks uses autoethnography at the Cap D’Agde to make an urgent appeal for the fucking of law, which the reader will see translates into a call to fuck sexuality.
The book is divided into two parts, each containing three chapters. The first chapter opens as a memoir detailing the impact philosophers such as Deleuze, Guttari, Houellebecq, Derrida, Laruelle, and Preciado have had on her journey. Describing them as her philosophical fucks, the reader cannot help but feel a sense of envy of her liberation. Yet, despite this liberation, Brooks goes on to examine the subjugation and discomfort she experienced as a woman researching sexuality. In this way, Brooks opens our eyes to reveal a culture reeking of male dominance and privilege, further establishing the theme of underrepresentation and challenging structural privileges in philosophy. Chapter 2 details her suspicions of philosophy and philosophers. She argues that to change law’s relationship with sexuality, we need practical tools, so she sets out to escape philosophy through the act of researching. Combining extracts of her PhD Field Diary as evidence, Brooks exposes herself in the most raw and sincere way. Chapter 3 regresses to the core question of this book; when is it ethical to touch someone? Although she teases the reader into believing she is not a ‘real’ academic, Brooks’ methodological justification and exceptional writing style is evidence of an intellectual feminist who pushes boundaries and opens doors for all academics. Chapter 4 is the most intimate part of the book in that she explores her personal relationship with her philosopher and experience at the Cap. Chapter 5 examines her notions of autonomy and judgement. She argues that judgements are highly complex and should not descend from philosophy, philosophers or ethics committees but the body. This gives the reader the opportunity to rethink and reshape sexuality outside of these judgements. In the concluding chapter, Brooks advocates a kinder judgement, preferably one that is sympathetic and compassionate to the construction of sexuality. Here Brooks explores the importance of a kindness that is timeless, spaceless and without judgement.
Throughout the book, Brooks confronts and questions the objectivity and intransigence of philosophy. She explores the outdated power philosophy holds on our sexuality and looks to agitate and overcome the detached laws that control decisions about our bodies. In a powerful memoir, she enables readers to put aside the philosophy that reeks of male power and privilege and instead expropriate that power so we can come to our own conclusions when answering for our own bodies. Brooks provides a framework so we can do just this and become fucking philosophers. Secondary to its main goal in providing knowledge, Fucking Law presents an emotive narrative, and an urgent call to explore our own sexual ethics. The book also captures the complexities of sexuality and autonomy. By acknowledging sexuality as shared, yet individual, Brooks opens the door for us to explore our own sexual ethics both personally and academically. The book remains a timely intervention in the wake of the #metoo movement and the strengthening of feminism. Fucking Law offers an insight into, and makes a compelling case for immersive enquiry into sexuality and a case against academic distance. Yet, this work can be useful more broadly because of the potential impact of pushing aside privilege and creating a shared, but individual, philosophy inclusive for all.
