Diremption and Gender/Gender Diremption#
(With
thanks to Siona Wilson)
Being &a supplement* to The Double
Economy: Essays on Diremption (2021).
Default. The assumption of
knowledge as unitary, single, indivisible, has been the governing axiom of the
history of thought. This has been the required default, for most of the time as
invisible as an intuition, genetic pre-disposition or a &transcendental a
priori* - with this, the macro position, mirrored in a micro version, the &law
of non-contradiction*. In both cases a singularity is sustained; &make as if
unitary* - the commandment by which generations have thought and believed. So
the pursuit of the single, united, indivisible manifold of classical physics
and philosophy as singular, unitary, whole; a &smooth plane of immanence*
uninterrupted by inconvenient fissures, with the latter as a sign of error -
incompleteness as a product of incomplete thought (and not vice-versa#). Even
Einstein (who threw all of our intuitions of time and space into the air) still
required the intuition of singularity. But this requirement of Truth, and, not
least, scientific truth, of which not least, empirical truth, has been found
unnecessary by Quantum physics# The Whole as Unitary, as the One
Incontrovertible Law of Thought, is now contrasted to the presence of quantum
discreteness, an incommensurability, divisive; a manifold, divided (&diremptive*). Two sided (as in Irigaray*s
famous reading of the feminine as &two-lipped*). Counterposing
the fantasy of &male* unitary uniqueness and priority as the rational axiom of
Western or even human thought (we note also the resistance to dualism shown in
Eastern religions, where one &side* is condemned as that of illusion - just as
in Plato#). Counterposed to the feminine; with the latter as irrational, as &chaos*, the
&yin* to male &yang*, or (less dramatic) as connoting duality (as a cultural
strategy of overturning or appropriating received associations). If
there is a difference of gender then it must be that one side is wrong (and so
does not possess, &Right*). This commandment is the sum of received gender
connotations (the required outcome of their cultural collocations). Similarly
for the presence of a diremption in science, as in
art, as in thought (this recognition itself being its presence in thought) as
in the self# (for the diremption
may be read as the reaction of human culture to the nature it attempts to understand
and use# including its &own nature* 每 a reaction usually present as disavowal
or denial#). Indeed, the gender difference itself (the assumption that the
sexes are two but that only one can be right) echoes precisely the disavowal of
the diremption in self and culture at large as the
inability to find &one side* as the correct answer to the problem of a
difference presumed to be a contradiction - presumed at fault.
Just so. Presumed.
Default.
*
Introductory# If
there is one &thing* we find when we &find* ourselves, it is that we are
already in a gender-ed role - with a gender-ed role to play# Indeed, the, &-ed*,
already indicates the difference, or differentiability, of sex and role (of
body and mind, or matter and mind): but we may also read it as indicating the
further differentiability of gender and role, of choosing (or not) our &gender*
and then choosing which roles (or which identity propositions, some of which
may be contradictory) we may choose to attach to that &gender*每 as we see from
the global varieties of role or identity and as we feel when we adopt or play
differing roles, all of which are thought to be gendered, or to come with a
gender expectation attached. Yet the playing of this role or roles is not
usually optional; that is, it is usually difficult to &opt-out* of the gender
element of a given role: father, son, brother are different roles, but equally
gendered, as are their female cognates# but there*s the rub, for they are, when
partnered with their co-implicated binary &other half*, unequally gendered. For
gender role is not only expected to be contingent upon a set of physiological
or bodily requirements 每 our bodily, material &sex* (perceived as binary but
actually following a double hump curve where the majority fit the two
stereotypes, but there are extremes - often taken as norms! 每
and a blurry bit in the middle which causes confusion) but also to involve the
acceptance of a degree of inequality in work, pay, opportunity and treatment.
And indeed, this is all that the other &identity propositions* or roles have in
common, that they, once gendered, are supposed to line up on either side of a
hierarchy. With the &masculine* side, or male sex, as
dominant default. Gender roles may limit all participants 每 and we are all
participants- but the reward for the male side is a variety of degrees of
domination and preferment.
From the above we
can see that the problem is not only one of which role to play, and the
attendant degrees of normativity, but of the hierarchy that accompanies them.
This
is the gender/sex divide: a divide that divides us all. But a divide that
together makes up the human species. A divide that might not
matter so much if it were not normative, restrictive and hierarchical (though
some may wish to opt out completely). And already we have a clear
parallel with the diremption, a division which
divides into two and which cannot be reduced to one - and which has been
subject to hierarchical strategies of restriction or exclusion. A difference or
division extending across all aspects of our &world*: dividing self and
culture, our &interior* and our &exterior*, our subjective experience and our
&object exteriorisation*; from language and thought,
to art, to the social or human sciences and the physical or &hard* sciences 每
and (as with sex and gender) the hierarchy that exists in each zone between its
two &parts*. Let me quickly recap the manifestation of the diremption
in the four zones of human activity or culture: philosophy and language offer
fact/value, type/token and subjunctive/indicative, three examples taken from
among many other possibilities; art offers subjective and object point of view,
or &Object Right* in the construction of two and three dimensional space; the
social sciences are divided between identity exchange and rational exchange, or
assertive, unequal, subjective &gift* or &sacrificial* exchange and the
descriptive, &objective*, exchange based on quantitative equivalences. In the
case of the physical sciences, we have the &classical* united field model that
was once thought as the &last word* on objectivity and the irreducible quantum
&anomalies* which signal a divided manifold - which we may read as the
implication or arrival of our collective human point of view, or collective
cultural subjectivity, in our sciences (not via superstition, or as a form of
identity assertion, but via empirical, verifiable facts).
First comes our experience of gender as &ours* (or not)
then, later, we meet the four zones of our culture and their division by, and
divisions into, definitions of, gender#
Gender
roles, then, vary according to age and generation, space and place and relation
to power structures, and to history and culture. The culture in question
places, or asserts gender and role, in an identity exchange (often accompanied
by many rituals, from major rites of passage to passing signs of recognition -
this latter ranging from gendered nominalism, Proper Names and titles, to
&catcalls* and a variety of, usually physiological, negative comparatives...).
This, after our experiences of our parents and peers, gives us our received
&options* for our assumption of a provided gender role (or our reaction against
it 每 as witness the many countercultural styles of the 1960*s and 70*s and just
plain adolescent orneriness). Again, the problem lies in the normativity and
restrictiveness (for both genders, in the quality of male and female roles),
and in the hierarchy attendant on these roles (for women as the &second sex* in
the social hierarchy).
Now,
from the point of view of experience, both sex and gender are received, a
matter of context, one from biology (our awareness of our body and which sex is
&ours*) and the other from our specific cultural history 每 the time/space of
our particular embodiment and the apportionment of what is deemed appropriate.
Indeed, the time-space (&now*) of our realization (gradual or sudden, often
forced) that these matters, these roles, apply to us. This is a matter of how
others behave; as object-others we may identify with (or reject) as role-models
or as group identity, or as object-others as part of our recognition cycles
(from mOther onwards, and from parents and peers and
lovers to the Public Gaze). And already we have that crucial category of
experience and self-formation in our subjectivity, identification and support,
the role of the Other, of the *object as other*, of the &other point of view*
or &object point of view* (found in visual culture as &Object Right* with its
dual manifestation as top left and clockwise). A point of view which is both
imaginary and always with us (regardless of actual stares or communications of
recognition or rituals of identity exchange, these may influence, but are not
identical with the former). An awareness of self which is dependent upon our
(imaginary) awareness of others (of our objects of perception as others, and
our imagining of their point of view onto us#); an awareness or mental organ,
at least as old as our &spiritual culture* or art (the Paleolithic, the
&cognitive revolution*) and perhaps much older if we count the awareness of
animals of other animals 每 particularly in the case of an awareness of object
as other as danger or an object as other as sublime, as Other (an object of
perception may be a mountain: the perceived object as other would be the
mountain as deity). The earliest societies, for the longest period in our
history, or pre-history, of tribal or hunter-gatherer societies, were animist
or pantheistic, that is, they believed that all objects had spirits, that is -
all objects were others. And that some Others were
bigger that others#
(As
when we note that this personification of Object as Other, also gives us God,
&World Spirit*, or collective culture as Collective Subject 每 and again we see
the oscillation typical to the diremption at work on
the most general level# and note further that the result is often gendered#
&God the Father*, Sprit as masculine Reason, Culture as male to female Nature,
and so on#)
I will return to the general implications of the diremption or the &double economy* as both interior and
exterior (the &four zones* of human culture) for gender at the end of this
article, but first I want to develop a little some of the implications of what
has been said above#
*
The
term &diremption* is usually understood as referring
to the subject/object divide (the term seems to have originally come from
Hegel, who regarded any totality, the &Absolute* as divisible into two parts or
aspects 每 at least when considered, put into consideration, in thought#).
However, the opposition of subject/object (perceiver, perceived) is not the
real issue, neither is the difference of subjectivity and objectivity (with the
former as singular or fallible, as opposed to a shared point of view, with this
latter as implicitly verifiable) - or rather, these two oppositions are only a
part of a more general diremptive nexus. The diremption proper, as I have considered it, hovers around,
or better, between, the subject point of view and the object point of view, as
thought by the subject (the former experiential, the later imaginary) with
these in a relation of permanent oscillation (of which is &in* and which is
&out*) # So constitutive of our consciousness as self-consciousness and this
self-consciousness as including an element of imagining how others view us (and
immediately we have the issue of &recognition* with its implications of
belonging and identity) and of how we understand ourselves (&seen* from
without, as objects of reason and science).
And already we have &gender* too. For recognition is a
function of self-picturing, taking the &external point of view*, in short,
imagining one*s self as such, as object, seen from without (as imagined within)
and this awareness of the external point of view is at first maternal, the
awareness of the immensity of the mother, her presence, her body, her regard#
our first object as other, as powerful and all-encompassing, all, surpassing,
or Other, as mOther (and so in one stroke, we have one
gender at the foundation of the object as other, and so also of the Sublime, as
Nature or more. Now Nature taken as feminine is one thing; but think, &it*s
only natural*, this is the realm of universals and eternal &truths* too
(rational as opposed to contingent, these terms are gendered too), and of
course if Beauty &is* feminine, then the Sublime &is* masculine*, or was# (the face of Chaos is usually female# and we are back with
the Sublime as Nature and Beauty as Cultural). As we can see all these oppositions
may be set spinning# oscillating# a clear mark of their cultural (contingent)
origin (as well as a feature of the diremption as we
move between subject and object-other poles). All received associations are set
spinning# As any comparison of gendered pairs and their
interrelations immediately shows them to be in (self) contradiction 每 a product
of their cultural (historical, contingent) construction.
Regarding gender too, we have the immediate fact that
the &object as other*, is usually gendered as female (in contradistinction to
&Object Right* in art 每 where the &Object-Other* is usually male). In effect, taken as female object to the gaze of a male subject. With active feminine desire as
representable and positive, and also the variations due to queerness and
lesbianism, however, this once one-sided relation is changing#
Regarding gender in its relation to the diremption (both &interior* and &exterior*), I both have
and have not made this connection in &The Double Economy: and Other Essays on Diremption*, namely in the first section, &Double Economy
I*, which ends on Derrida and gender discrimination and the usual, let us agree
to call it, &Foucauldian* take on representation in institutions, as a matter
of power, space and discourse# and how these are changing. However, the
relationship of diremption and gender roles was not
thought through. What I suggest in the book as basic, the ubiquity of the diremption and its oscillation, with the historical
persistence in asserting an undivided manifold in self, society and physical
matter, with context or embodiment as all, including all received context (the
past) as problematic, these terms are not there related to gender roles or
gendered roles (if we accept these as different). Incidentally, this is where
the concepts of &restricted* and &general economy* come in useful, as the
return of the subjective or assertive side of the equation to complement a
supposedly objective, descriptive, even scientific perspective, or ideology# as
the arrival of the persons and mode of experience traditionally called female
or feminine to a social and cultural manifold, many of whose privileged and
valued preserves have been largely masculine or male. As inclusivity on all
counts succeeds exclusivity#
Returning
to matters of definition, we become aware of the presence of the diremption when # first, we follow one side of the
(subject/object type) binary, only to find ourselves on the other# (as when,
for example, our introspection turns self into object, subject into object ((in
turn, viewed by a subject#)) or when others as objects show that they too are
subjects ((in turn, thought of as sentient others then as bio-psychological
objects)) which, in turn#) then continue on into infinite oscillation. An
on-going process that is ourselves, our perception and our consciousness# (of objects, others and of self, as object, as other# ).
The
diremption, then is the irreducible difference of
present subjectivity and the imagined objective view (real objectivity is
intersubjective) which together make us what we are, and in society at large,
in our culture, as the irreducible difference of our collective subjectivity
and an equally imagined object point of view once regarded as normative and
exclusive (but now often realised as co-implicated or
co-present or dependent on the &subjective* aspect it once banished as
unreason, as accident, as secondary); this is &being human* as process# This
is, to use an old term, our &becoming* where we are, where we always are#:
&being*, by contrast, is always belated, a description resting on the past, on
memory, on yesterday*s theory or ideology or science (even before the ghosts of
etymology are bought into play), but written as the &eternal present* tense of
an a-historic generalization (universals, axioms, transcendentals,
Natural Law, etc). This is where we are: our
subjectivity, and as I have suggested, the same holds
for our culture in general; our culture as us, our species being and its
products. So our objectivity too, has been found to be a dual entity or a
double force-field 每 at times segregated, at times an infinity loop. I call it
the &Double Economy*, in which switching &positions* swapping around &points of
view* (oscillation, alternation) is necessary, indeed, unavoidable, constitutive
- but unity impossible# Self (and culture too) as constituted by
incommensurable, irreducible &halves*# dirempt#
#and, indeed, the above point just made is the radical
one, internal diremption is one thing (the &divided
self* is nothing new), but the assertion or description, of the external realm
as also dirempt, and moreover dirempt
in the most scientific manifestations of human culture# This, perhaps, is what
is new. As the return of the repressed to a formerly restricted economy, offers
a new general economy, as the retuning &supplement* which, in this case,
requires that all our culture as well as its knowledge must be regarded as dirempt# Or as built over a diremption,
the un-bridgeable, bridged chasm of human experience# But only as a fantasy,
and moreover one (indeed many, the legions of religions and ideologies and
belief systems which we create as fast as our doubt assails us) &one* which, on
examination # always falls apart, becomes two, the fissures of the diremption still locatable even in its deepest foundations#
A fissure with parallels with the received
gendering of everything in human meaning.
Two
issues are here presented to think through: all arrives in an already gendered
manifold and what to do with this. All we experience arrives as already
gendered 每 usually according to a particular context (and each culture brings
its own string of, usually oppositional, connotations). These are passed on to
us as memory or received tradition# our culture: moreover, all culture may be
read as &repeated actions* or their products (mental or physical &technique* or
&technology*) so as forms of rituality 每 with this latter dispersed on a
gradient from everyday to annual, from tepid
formality to intense emotion, from micro to macro, from accidental to fixed
festival, occasional to cyclic, a novum or a fixture#
Received culture, especially when read as rituality, is, I suspect, never free
from or always a part of what we regard as our identity - and all identity is
gendered in some manner# As such it is never quite free from the desire for
recognition and so also for its guarantor, the sacred (&eternity*, &putting
outside* or &bridging* in my recent conception). The desire for the sacred,
otherwise put, the desire for the &transcendental*, seems to me to be
fundamental to humans (&hard-wired*) and a gift we must use 每 but consciously
(and without superstition), as when we give value# to each other as humanity or
to the environment# in both cases leading to nurture and preservation and not
destructive consumption. (The theoretical underpinning of this relation of
rituality and identity as forms of exchange, lies in
my re-reading of Durkheim as appended to Volume One of The Double Economy).
One
application made in the above volume has been to the analysis of art and
architecture, where &contiguity*, proximity or touch helps us in the analysis
of architecture as we actually receive and experience it, and as its three
horizontal parts bear on our inner subjectivity (oscillation, remember,
involves contiguity 每 touch without reduction). All these levels, it seems to
me could be thought through with respect to gender# (elsewhere,
for example, my analysis of how architecture &means*, replaces vertical
classifications with horizontal, and discreetness with touching or contiguity).
And, of course, the duality that makes sex (gender) and the two terms of the diremption (or of time and space, nature/culture, etc.,) so
easily susceptible to traditional pairings, can both be questioned and
appropriated# a &double dualism* indeed# So the problem of generalities or
generalization enters in# which we found to be &subjective* in contrast to the
particularity of the object, so, in a sense, requiring, not return, but de-&valourisation* or &revaluation*, and which reminds us that
we must not just repeat received forms, but innovate, here with the particular#
in context# as opposed to received memory or habit. So contingent on today*s
nexus in time and space (as particular contexts of power and space -privacy or
numbers- may always undermine the received Doxa of
any Public Gaze, Law/Symbolic Order, the abstractions of Natural Law, of
normative behaviour as role play or ritual, or the
learnt responses of moral habit)#
And with respect to rituality or identity exchange, there
is the question, which I might add to the list of poles of ritual behaviour, that of destructive or sacrificial exchange of
&gift*, where what is given or sacrificed may not only be one*s own possessions
or time (or all of one*s time, one*s life) but that of the other, the
sacrificial victim or scapegoat 每 the victim of the &lynching party*, or pogrom
or *carnival* as riot (with women, the disabled and foreigners as victims).
Regarding self-sacrifice, gender roles too are often conceived around the notion
of who takes priority, as in the role of the sacrificing woman, who puts her
husband and children above her own well-being# or even life.
With respect to diremption,
rituality is the chief means of overcoming, masking or bridging the absence of
&first and last things*, the comforting explanations and consoling beliefs,
with their assertions of eternity, the heavens and universals, that the diremption denies# moreover, its denial of these would also
be a denial of received gender associations and their fictional &grounding*.
However, if identity still requires some manner of rituality, then what would
be the ritual forms (our repeated and value-asserting behaviour)
most apposite to what manner of gendered or post-gender identity?
The
oscillation of the terms of the diremption appears as
the rhythm of the self, as the pattern of the self# what kind of self and what
does this mean# (does it give illness if unbalanced,
like too much past or too much future as melancholia and anxiety respectively#
or too much assertiveness or self-denial as, respectively, psychopathic or
withdrawnness)? What does this mean to the consideration of gender roles as
received and as a conscious strategy for their utility or appropriation,
rejection or transformation? And, I would add, in culture in general, as (and
this is the point of The Double Economy) that the diremption
(with its &subjective* and therefore gendered side) is clearly present in all
aspects of human culture, in the sciences, physical and social, or &hard* and &human*,
in the arts, in visual culture as in architecture; and in philosophy and
linguistics. Respectively, underwriting the aporia of
quantum theory as well as its difference with the classic model (Einstein),
subjective and objective in the social sciences as assertion and description,
as equal versus unequal exchange relations, or commodity and the gift, and the
fact/value, or use/mention and of course &general/particular*, oppositions in
&Anglo-American* philosophy and linguistics. This is the equally dirempt *Outside* to the self*s oscillating &Inside*# They
are of course &one* (as the *outside is inside*); or (*externally*) rather
four; the two kinds of science, the arts, and thought and language# and each is
as dirempt as the self# a self which is always
gendered (if only by somebody else#). And again, whatever the middle term is,
we must not just blindly repeat#
If we take the terms of the diremption
as gendered (or gender-able) then of the received associations we have:
subject-active-male/object-passive-female (also other as object);
Object-as-Other (our imagination of its unconscious, uncaring, presence or
conscious gaze) which we saw was often male (even as Nature#); in culture all
the four zones show a similar received set of associations, with the objective
pole as reason-male, and the subjective as feeling-female; Beauty interestingly
is usually tagged feminine, but in opposition to the Sublime, becomes
order-culture versus the chaos-nature of overwhelming size, external deixis, emotion, awe and fear# The unsteadiness (even
oscillation) of some of these terms, indicates that the attachment to gender is
fluid and positional 每 so invertible, re-appropriable or just dismissible (if
no use or resisting insistence is found).
On the one hand we have reception and description
(received associations) versus strategies of creating new terms; but there is
also a choice of received terms and their rejection or reversal versus their
appropriation# (the changing of their associations).
There is also the strategic acceptance of received negative labelling of
associations (gender, hierarchy) if they are found to confer a temporary or
positional advantage (shame, guilt, debt, obligation).
Form
(as a whole) is traditionally male (rational); matter is female; however, this
opposition can be reversed if we put the emphasis on the texture of the
material (the &means of expression*, a stone or wood or plastic Buddha?). Or
taken and appropriated, as in matter read as chaos (and not just as &solid*)
and formlessness as most akin to &becoming*, the actual state of things, with
&Being* as (our) illusory imposition or reification or even subjective hope,
mysticism and mystification, religion and ideology, the bridging of the diremption as void# Or simply displaced# the opposite of
form is also content, the meaning giving element, whether in the image or in
the verbal arts 每 a situation where the &matter* again becomes the &means of
expression*# Perhaps we can look forwards to a time when the gendering of key
terms (or anything else for that matter) is a matter for the particular text
itself, as it organizes its own gender associations, so to speak, the gendered
oppositions (like positive/negative or other hierarchies of preferment as the
accompaniment of binary opposition, difference as distinction) aligned as the
author sees fit - or perhaps as the
reader sees fit#
Furthermore,
form (taken as a part, as one kind of form, or a particular piece of form) may
be read as (taken as) male or female in association (in the end these are all
received, repeated and/or asserted associations)# Psychoanalysis is a case in
point# (verticals and horizontals, protrusions and
cavities, presences and absences) sometimes useful (symptomatic)# sometimes
not# (formalistic, reductive#).
(#and then again, there is, by contrast: &Form# as a
whole#* (sic). &Unity of opposites*
indeed!
&# taken as a whole*.
#where absence both
inverts a tradition, but also continues it#
#a
tradition of &seeing*#).
&Regarding
Gender* this sense of vision as appropriation or as an expression of power
relations or entitlement is part of the problem. How is &it* considered; how#
seen#? If the view of an issue is as if external, an &overview*; this point of
view is traditionally male and moreover implies a God*s eye view... (and maybe
the sense of &the general idea*, the Platonic Idea as it insists through to
Kant and, in a very different way, in Schopenhauer 每 where it often masquerades
as most objective, or most truthful form of representation -giving the
&essence*- whereas as we have seen it is the most subjective - as pure
representation and as the &empty set* of classification). By contrast, the
interior point of view, the &in* is contiguous (and maybe particular); we are
inside the relation or, even better, on one side of it, but (very important)
blind to the other side 每 we touch, are aware of another, but we do not
&picture* the relation from the outside# So suggesting that the overview, taken
as a strategy, might always suffer from the usual limitations, or better,
illusions (present as a metaset contradiction in logic). Perhaps all of the
terms and moves listed above might imply such a visual element in combination
with the external point of view (perhaps with the &picture* as the supplement
to propositional logic as imagined by Wittgenstein). Opposed
by a view from within. Which is not a view (if we imagine it, then we
are, as if &from the outside* again#) but a form of contact# And
an oscillation# A consideration of a given problem as an oscillation#
The awareness of
the operation of diremption may be taken as a kind of
method, as both sides, &subjective* and &objective* can, and indeed must, be
put into play; a case of &both-and*, where the two sides combine, but without
synthesis, and featuring their contradiction (as in the conflict of actuality
and imagination, of real and imaginary identifications as different# and of
theory and experience, belief and function, involvement and distance, etc., etc#). So showing the dissonance proper to the relationship
of the first hand world of experience and of second or third hand knowledge.
&Put into play* would, of course, include, the passage of subject and object
moments through each other# a feature of the diremption
as process which gives &oscillation*: where any subject position (&in*)
examined immediately becomes object (&out*); and in the same way, every
objective analysis must finally be borne by, experienced, by a concrete
imbedded subject# The two poles of the experience of gender, and its
description and ascription from without# The former becomes as (if) seen from
without, and the latter &subject to* its actualisation
as from within a concrete point of view# With these in turn becoming object
embedded in a subject and subject as object in question# (with
these in turn# (with these#)#). So infinitum: oscillation. A &method* whose
moment of &truth* lies when it touches infinity#
And,
of course, it might simply be argued that gender, more precisely the sexual
difference on which gender roles are supposed to rest, is the basis of all our
binaries and dualities# In this way sexual or biological difference, as the
extrapolation of some tens of millions of years of genetic meiosis joins the
mental equipment we bring to the issue, one outside, one inside# one genetic
memory and reproduction, the other organic electrical or inorganic, including
digital electric memory, and reproduction; one factive,
empirical, subject to verification, the other the means, so constitutive, of
description in its infinite variation 每 sexual difference and writing as
&matter and mind*. What we then do with these, the &repeated actions* that make
up our cultures, is of course, another matter, issue or problem, entirely# or
in part# two parts, in oscillation# our &interior* and &exterior*, united from
the point of view of each# but discrete when we include both# oscillating when
we use both# And there we are: in use we need to use the on-going, the
continuous verb ending, &-ing*, our linguistic
indicator of &becoming*, in combination with the combination, which is not a
combination, but an alteration, of our &opposing* points of view#
And when thinking these issues does one think from the
position of one*s own received sex/gender role (or whatever we have chosen in its
place) or as (if) from the other (object as other point of view)? In a word,
does one oscillate#
And how often do we assume the point of view of the
other (the object point of view) which we remember is fictional or imaginary#
assumed# and only really generalise out our own
(subject point of view)# For certainly here we generalise
our past (whence the imagination, not least of the future, is always based upon
the past, on memory 每 the past in the present). Experience as opposed to
received opinion (or whatever it calls itself) of course, is how we progress as
we recognize the difference between present fact and &suggested reality*#
However, remaining here is a trace of &the object as
other* in our imagination of the &opposite& gender or gendered other, so not
only a projection of self, but often a genuine attempt at understanding the
other# (here, a matter of sex/gender, but it could
just as easily be a case of cultural, economic, generational or other forms of
difference#). As when we require the desire of the other#
&Internal*
and &external* points of view# are, as noted above, (always) already gendered#
with &the big picture* (note, singular) from above, &God*s Eye View* or the
picture of the whole (usually impossible, an impossible generalization or
abstraction) perhaps may be usefully opposed by &local knowledge/s* (by
definition plural) by immediate experience. And already we can see that the
internal point of view is the present, with &the big picture* as an imaginary
construct based upon an extrapolation (at best) based upon the past, or memory
(all the way from what happened yesterday to second hand received
cultural memory or habit#). Then there is also the issue of visuality
as external (as imagined, as &as if seen* 每 again note the past tense) also (in
logic) associated with going up a level - again as &seen from the outside*.
Versus the &inside* or internal process as touch or contiguity and oscillation#
less imaginary as a process: but when we remember it# more so#? Again the
latter opposition is gendered (or &has been*, because received but not always
accepted#) and this has then has been interpreted as the visible versus the
invisible and has resulted in exhibitions such as the &Inside the Visible*
exhibition of women*s art of the 1990s.
*
#always
already in some manner of gender role because always already in culture (not
because always already having a sex of some sort# although the two are often
linked). Culture as received# therefore if we differ# then we
are part of the process of transformation of that culture. Proximity and
implication (and sex and gender); not as close as we think# witness the changes
to both (sex and gender) as we get older# and then there is role play.
And in all cases, the issue might by described as; to
wrest role from tradition so to give us all, whatever we call ourselves and
whatever other people call us, the choice#
Two
processes, one like the notion of a &restricted and general economy* that we
saw governed the return or inclusion of subjectivity to all aspects of human
life, akin to the return to women to positive positions in language and image
and in society. And (perhaps easier as a result of this?) the
renegotiation of, or ability to choose roles or identity propositions according
to will or desire or necessity and not according to tradition or received
context# or even sex.
&Interiority.* The
interior experience of diremption and gender# has
been discussed at the beginning of this article. The past or memory, &the
received*, is rebalanced by the on-going experience of the present# and as the
past famously began only a second or two ago (in culture &the present* usually
implies -the most- recent events, as in documentary photography) then it is the
&happening-now* element of the &Eternal Present* (our on-going experience of
the present) which is the necessary corrective to outdated or artificially
resuscitated and constricting tradition or social conditions which are past but
still inhere. In practice much of what has been said here (above) feeds
directly into the *exteriorities* of thought and language (as recorded or used,
as text or discourse, or the practices, recording or fictional creation of
visual culture) as in the arts.
Important to note in what follows that it is not a
question of one side of a binary lining up with one side of another binary and
so the opposite sides must also line up (this perhaps is the stuff ideology &in
the bad sense* is made up of#). As in the case of &gift* or identity exchange,
there may be positive or &good* gifts and sacrifices and negative or
destructive &bad* sacrifices (and this may in turn depend on point of view) so
for example, in the role of identity and (often deliberately) unequal exchanges
as opposed to exchanges based upon equivalence, in the category of the human
sciences below, there will be no simple mapping of good or bad or right or
wrong on to any one side 每 rather both aspects will be found in each term as
one would expect from real as opposed to abstract relations, a case of &contextualism* versus &rationalism* (or &rationalisation*), if you like#
&Exteriority*. Or the &four zones* of culture, their modes of diremption
and gendered description.
Philosophy and Linguistics. Beginning with &the closest* to our interior, but known, shared, only
as &externalities* as language; our intimates, our &intimations* of thought,
our philosophy and linguistics (our thought of language, our thought of
thought). Here the issue is with the words associated with gender and
their connotations# and the &justifications* of those roles and associations#
to be opposed by facts. Reason, whilst traditionally male, may be used against
this very association (an interesting case of the use/mention opposition, or
actual performance versus association/name). Similarly, the equivalence,
exchange, description, reason, objectivity nexus in the sciences as opposed to
subjectivity, emotion, non-equivalent exchange, assertion, is equally validated
by a new description and by reason#
Now
received values may be opposed or flatly contradicted by actual facts
(fact/value): giving rise to new values to be adopted (assertion) and supported
by facts (description). Generalisations,
abstractions, universals, laws (the rhetoric of eternity) masquerading as the
Real or abstract Truth (Plato) but actually only ideas, a function of language
(not of perception), an imaginary classification, so subjective, may be opposed
by the particular as actual, contextual and factual (and subject to
verification) so (potentially at least) objective. These terms and their
problems clearly apply to conceptions of gender. A matter of what sex, and the
words that are attached# and indeed we may wish to question the admissibility
of all and any totalizing generalisations in the
first place (sic).
In Art# From words to
images, we enter the realm of &Object Right*; historically, since the
Neolithic, the objects have been largely male# A change of how masculine and
feminine are depicted in art and popular culture (or &middle, low and highbrow*
productions) would be part of this re-balancing (of historically received
clich谷s and alternative fantasies which may be realisable).
The view of the Other, in the history of art, is male
(the &other*, as object of gaze, is female). The God or Ruler (&Big Subject*)
or other embodiment as Natural Law or Right is to be found in their point of
view as incorporated in the visual text or object as from the object outwards
or, as &Object Right*. Normally represented as operating from the top left
corner of the image in art history, East and West, and the diagonal that leads
up to it, or down from it, depending on narrative direction, left to right in
the West, right to left in the East (subject point of view and narrative or
&left/right narrative* according to cultural bloc).
However, as we noted above, there is another kind of
object-making: the &objectification* of the female# (in
visual culture and in the imagination) in both genders# (&beauty*,
the sexual imagination and its representations#). Not simply redeemable by the
&objectification* of both sexes? Nor subject to evasion (the wielding of an
all-invasive censorship)? Oscillation of roles (active
/passive, subject /object-other) as de-essentialising?
Situational use#
The
Social Sciences or Humanities# On the subjective side, we have the identity
functions of gift and/or as ritual as gender supporting (renewing, not merely
appended), with received roles as constraining, normative (so indicating the
need for alternative male and female roles and their supporting ritualities or identity exchanges 每 what you exchange or
give to be what you are or want to be)# Sacrificiality as a mark of hierarchy (or disposability) as applied to the
history of women; replaceable by reference to other values appended to other
forms of identity. By contrast, we may read objective rational exchange
or equivalence as offering a kind of equality (the premium on efficiency as
allowing female and other forms of equality now based upon talent, application
and # competition)#
Furthermore,
on the object side, that is the scientific rational side of the human sciences,
is it not possible to treat of gender, that is, sexual difference, as a means
of apportioning socio-economic roles (&gender roles*), so marking social
distinction, as another way of carving up the conceptual continuum of society,
yet one more way of classifying social groups# so treating of the sexual divide
as a form of class, &class* based upon sexual difference and biological role in
the reproduction of the species as determining the role played in the
reproduction of things, practices and ideas, of culture# And, indeed, this
binary division certainly has more grounding in fact, in physiology and
reproductive role, than the division of society into two classes (whether based
upon ownership or wealth, position or education).
Gender, diremption
and the market. Gender difference is effectively
maintained by market differentiation# not because of tradition or prejudice:
but because there are more products to buy. So &gender* is more important to
consumerist identity or personal identity in the modern age, than to the other
two forms of modern identity, national and &class* distinction (where
restrictions on sex/gender and work role have loosened and are contested).
The zone of identity exchange is also that of our
social &presentation of self*, our performance of self, the roles we play,
consciously and unconsciously# strategically, with appropriation and irony#
depending, of course, on context#
The
Physical or Natural Sciences# Apart from strategic gendering or counter
gendering or appropriative gendering of Nature, there might appear to be little
room for an application of the gender division to the diremption
as evinced in the return of the subjective, or human, element, the &species point
of view*, or our limitations as produced by our manner of being, by the range
of our senses; a limitation excluded by (apparently false) claims to
objectivity. Again &objectivity*, which simply means that truth is
intersubjective (and not individual) is traditionally
gendered as male, as a male trait as compared to female subjective-ness (might
I suggest a comparison of Marie Curie with Donald Trump#). Furthermore, we are
reminded that with time as with space, these, that is, their quantifications,
are interior to the &universe as a whole*, &the expanding universe*, so with no
&outside* (although we usually imagine the &absolute outside* as extended and
with time passing - this is imaginary). If personal time is the subjective
experience of past and future in the Eternal Present (together with dream and
the no-place or eternity, or the &place* where we &guarantee* gods and
universals), and social time (what we call objective time), is but asserted
measure, or quantification, overlaid on the real process and differing rhythms
of matter or &Becoming*, then this &third time* (the time of real objects or
processes as understood according to their own rhythms) might be united only by
its co-existence in space, as the *place* of gravity waves, quantum wavelengths
and light waves, then these all have or imply their own kind of time# All have
their own speeds of change or entropy, their own rhythm and cyclicity
(which are &flattened-out*, &made one*, in the abstract model)# such that the
length of a gravity wave may be its basic unity, what we might call &the same
time* as opposed to our experience of the *now-moment* as, say, a second (by
contrast gravity waves may be vast 每 suggesting another way to thinking
&simultaneity*). And that this plural rhythmicity, which &taken together* makes
up the known (and knowable) universe may be more similar to how we think female
time/s as bodily rhythms - specific rather than imposed. So rather than the
content-less and unified classic planes of applied reason or mathematics# sometimes
read as the embodiment of &male* reason# we might (strategically) offer a model
of &female-like* times and spaces - before moving to an &equal but different*
model of gender ascription, of a more radically contextual or individually
specific model# (or of no ascription at all).
*
Of course there can be no substitute for the relation
to power and place, of who occupies or dominates or -shares- the public sphere
and its jobs and channels of influence (the production of our daily mass
culture) a matter of politics or the nature of the polity in question, as well
as an alteration of gender roles in the home (or of private behaviour)
of both women in power as in representation, and men in power as responsible
according to a more caring recognition or notion or representation of
masculinity# the two steps here would be access and equality and the rejigging
of received roles themselves# Our relation to our object as other, would
anyway, in both male and female, as both masculine and feminine, roles, benefit
from being less competitive -featuring the blindness that accompanies much
aggression or assertiveness - and more co-operative or empathic# values which
ensured our species survival in the past, and appear to be necessary to its
survival in the near future#
*
&Woman*s
time* (a question posed by Kristeva), therefore would be the feminization of
time as cyclic process, as another kind of narrative, as opposed to the (tagged
&masculine*) straight line process, or classic narrative, etc#
and perhaps the keeping or &holding-on* to the (tagged) &feminine* as space
(Nature) as an appropriation which takes the positive (changes the value valency and not the gender valency)
or which continues the Romantic (and modernist) rhetorical tagging of the
feminine as positive to the male negative in respect to the question of
morality and extends the range of the positive over other areas of female
experience# together with the &shaking up* of the gender expectations received
from the past (and reinforced by fundamentalisms and their rediscovery by
certain kinds of politics). So up-ending the in/out opposition, or perhaps
putting it into oscillation# (as &both# and*# but
still separate#). Or simply dissolving the gender binary into a plurality of
particularisms (with the diremption persisting in the
experience of the role appropriated, performed or created, our &in* as opposed
to other roles as out, say others (objects as others) with our imagining of
their attitude towards us (the role we are playing) as the &out* or object
point of view (&object as other*, as imagined point of view) which may in turn
influence our perception of ourselves (as male or female, or indeed something
else) and incite responses tolerant or reactive, positive or negative, creative
or pre-programed# as in the continual to-and-fro of our &recognition organ*, or
&self as self, with and through, both real and imaginary, others* (another
process in continual oscillation).
Leading to the final implication of this intersection
of experiential or existential diremption and gender
roles: do male and female (or &masculine* and &feminine*) forms of oscillation,
whether in relation to objects, to objects as others (personification as the
recognition of the importance of objects 每 say, as we would pets), to others as
such or the Other as such, involve different rhythms or, speeds of cycle#
different &times* of value conferral or recognition and consideration. And
might these too, after being &tagged* as masculine and feminine, be found to be
equally available to, or equally appropriable by, &both* sexes?
Otherwise,
we may dismiss the notion of &time as such* as unnecessary, an &unnecessary
fiction*, to join the &unnecessary fiction* of &the totality* which &time*
itself presupposes# leaving us with: &subjective time*, temporality, (our
immediate, irremediably particular, experience of present, past and future,
dream and an absent category, the outside or &eternity* - often allied to the
experience of sacralisation); &objective time* or
social time (the symbols, or quantitative measures that we use in parallel to
show &time when* and &time how long* and by which means we order our societies
每 for outside of this parallelism, away from these symbols, there is no &time*
to be found); and the times of real processes resolvable into plural rhythms
and cycles (from light to gravity with everything in between), again
irredeemably particular and non-homogenisable -
unified only in a picture or in the overlay of an abstract measure. Or in the
desire felt for its becoming.
So
no &women*s time*# because no &time* (neither in terms of the experiences of a
&single sex*, nor the totalisation of its cultural
experience 每 &never be defined*#)# rather the gendering (as must be the case if
sexual difference is to be represented in language, in culture), strategically,
or appropriatively, or just plain received, of the
cycles and rhythms of the process of our experience and life, of our minds, our
matter (including our bodies), and the zones of the culture we have made# on
all counts dirempt, constitutionally as minds made of
matter, a matter which is divided by sex, a division which is thought by mind,
as gender.
*
Copyright Peter Nesteruk, 2022