hermione chai galati 3:28 einzachar better than hp


'there is
no male and female
anymore'
about
galatians [28]
& gender trouble
or
"the universal spirit
and the body of differences"

~*~
~*~

'recently'
feminist theory has provided us with wxtraordinarily subtle analyses of the ways that the mind/body split
is inextricably bound up
with the western discourse
of gender


the work of Judith Butler is of particular importance


she argues that the critique of dualism is in fact at the heart of the founding text of modern feminist theory
Simone de Beauvoir's The Secend Sex:


'Although Beauvoir
is often understood
to be calling for the right of women,
in effect, to become existential subjects and hence,
for inclusion within the terms of an abstract universality,
her position also implies a fundamental critique
of the very disembodiment of the abstract masculine
epistemological
subject.


THAT subject
is abstract to the extent
that it disavows its socially marked embodiment and,
further, projects that disavowed and disparaged embodiment
on the feminine sphere,
effectively RENAMING the body
as female.


THIS association
of the body with the female
works along magical relations of reciprocity
whereby the female sex becomes restricted to its body,
and the male body, fully disavowed,
becomes, paradoxically,
the incorporeal instrument
of an ostensibly radical
freedom.


Beauvoir's analysis
implicitly poses the question:


"Through WHAT act of negation and disavowal
does the masculine pose as a disembodied universality
and the feminine get constructed as a
disavowed corporeality?"'


~*~


I am tracing
one of the historical trajectories
along which this act of negation, disavowal, and construction takes place.
In her book, The Man of Reason: "Male" & "Female" in Western Philosophy, Genevieve Lloyd has described
the historical process within philosophy
wherein the universal mind came to be identified as male,
while the gendered body
became female.


I am trying
to do two things:
to further specify the cultural mechanisms
which rendered this gender ontology dominant in our formation
AND to show that and how "the Jew" has been constructed analogously
to "Woman" within the culture and by a very similar
historical vector.


As I have argued
already in my first 'stories',
the specific historical occasion of the merger in Philo of Plato and Genesis 2 synergistically enhanced this ideological process in the world
of Hellenistic Judaism and from hence
to much of Christianity.


In the following 'myDiStories',
I hope to try to concentrate on the question of gender
through close and contextualized reading
of the crucial Pauline
texts.

nahnahgaap!nahnah
verliefdgemeenverliefd
engel

04 aug 2005 - bewerkt op 16 mrt 2008 - meld ongepast verhaal
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