Centralità del corpo Butler sets out from the reflection of the embodiment of the subject. The constitution of the body is the fundamental process underlying the construction of the subject, as Freud had argued: "The ego is first and foremost an entity body."
The embodiment of the subject is crucial to any proposed policy change the subject and the power dynamics that govern the constitution. It speaks of bodies, how they are constructed, what does the creation of a "body counts" in terms of exclusion and denial of other bodies. We can not disregard the materiality of the body, because this material provides the framework within which viviamo e l’ambito in cui emergiamo come soggetti.. La questione – politica – diventa allora come sia incarnato il soggetto e quali relazioni di potere presiedano a quella incarnazione.
La questione della corporeità si lega necessariamente a quella del sesso, essendo il sesso una delle norme attraverso le quale la corporeità viene materializzata dal potere (1)
Materialità del corpo
Il discorso sulla materialità del corpo si inserisce nella critica alla dicotomia sesso-genere su cui si è fondata gran parte della teoria femminista, soprattutto in ambito anglofono. Introducendo il concetto di materialità corporea, Butler argues that even sex can not be considered as raw material, objective, scientific fact neutral, devoid of history and implications on virgin table on the kind act socially, also has a history, too - as materiality - must be included in a speech that gives certain meanings rather than others. Sex is created, materialized by a discourse of power. This is not to deny the relevance of certain biological, physiological, genetic: "To acknowledge the undeniably the 'sex' or the 'material' means still recognize some version of sex, some training of materiality. The same discourse through which this 'recognition' is not invariably form itself acknowledges that the phenomenon? " (2)
The material is an effect of power," indeed, the most productive effect of power ": the process materialization is to produce that effect of boundary, fixity, which is the body surface in its guidance, in his features. And the materialization of a body of work primarily through the materialization of sex, the establishment of an individual's sexual signifier within of a speech. It is clear the anti-humanist perspective in which Butler places: there is a disembodied entity that decides quale genere assumere. Il genere non è una maschera che si sceglie di indossare. Il genere, insomma, non è una categoria descrittiva, ma performativa. (3)
Identificazione e legge (performatività della legge e abiezione)
Butler, dialogando con Lacan, sottolinea l’importanza del processo di identificazione nella formazione dell’identità per correggere alcune pieghe troppo volontaristiche del costruzionismo. (4)
Le identificazioni avvengono sotto la guida e attraverso la legge, che istituisce il significato per ogni posizione all’interno del discorso (5) , permettendo certi significati ed escludendone altri. La legge ha dunque un carattere performativo: nell’istituzione delle categorie disponibili alle identificazioni la Legge non descrive delle posizioni già esistenti, ma produce, materializza, quelle stesse categorie, fissando caratteristiche e norme che delimitino in un significato stabile il senso di ciascuna categoria all’interno del discorso. Costruire il senso vuol dunque dire escludere altre possibilità; anzi il significato di una posizione emerge e si definisce in relazione all’esclusione di altri. La legge quindi non crea solo zone di senso disponibili all’identificazione, ma ne esclude altre, anzi, le relega nel campo dell’impensabile, al di fuori della simbolizzazione, della lingua: the Other, the residue of meaning by which it can take place. (6)
In line with the strong rejection of the identity, the law ensures stable and consistent articulation of the discourse while this compound as a figure of unlawful punishment (which requires identifying the threat in a "normal"). It must evoke the ghostly presence of this order to permit the identification of normal, but denies it the ability to form within the law as a symbolic alternative. The otherness is recognized only as the possibility of abject identification, a-normal, and is relegated to acting within fleeting dell’immaginario. Inoltre, considerando le identificazioni come stabili, immutabili e coerenti, l’esterno non simbolizzabile finisce per fossilizzarsi in una categoria fissa e universale (la donna, l’omosessuale, l’altra razza…l’abietto, il mostro). Se si afferma la stabilità delle posizioni e delle identificazioni (la necessarietà della Legge, la sua universalità, la posizione della psicoanalisi, di Lacan…), anche il loro necessario residuo, il loro Altro, la loro mancanza, l’insignificabile, sarà universale e assoluto: la donna come altro necessario, e come insignificabile permanente, come mancanza costituiva per eccellenza.
Identità instabili: l’affiliazione politica al di là della logica del ripudio
Il non simbolizzabile è il limite costitutivo della significazione, ma un conto è riconoscere ciò e un altro congelarlo nella stessa a-storica posizione e contemporaneamente negargli la possibilità di istituirsi come simbolizzabile, attraverso una riarticolazione della Legge. Contro la logica del ripudio e dell’abiezione Butler sostiene l’adozione di identità instabili, la proposta di identificazioni contingenti e provvisorie, aperte al divenire, che riconoscano il loro esterno come nuova possibilità simbolica di riarticolazione della Legge. Non si tratta di rinunciare alla soggettività, ma di riconoscere le esclusioni che ci costituiscono come soggetto e riconoscere le connessioni con altre identificazioni (7) . L’identità diventa cioè spazio di negoziazione, riconoscimento, responsabilità. (8)
Per Butler non è sufficiente, infatti:
- La semplice moltiplicazione delle posizioni-soggetto, cosa che comporterebbe la moltiplicazione degli atteggiamenti esclusivi e degradanti. Un ulteriore aumento di frazioni, la proliferazione di differenze senza alcuna possibilità di mutua negoziazione, l'aumento delle posizioni abiette a seconda dei rispettivi particolarismi e delle relative identificazioni escluse. Dopo l’umanesimo imperialista, il nuovo pericolo è quello di identity more and more specific (microbeam) and exclusive.
- The effort to transform the unique identifier in the identifications included. Such a move would follow the operation of human universality, and represent a return to the Hegelian synthesis. In this appropriation of the differences Butler sees the danger of new imperialism.
-denial and denial of subjectivity. This condemned to silence and abjection the unique identification of other entities.
The fact that the identifications will change does not mean exactly that identification is denied in favor of another. Change can be a sign of hope in the possibility of recognizing a set expanding connections, to outline how the identification is involved in what it excludes and follow the traces of that involvement to draw the map of the future community to which it could produce.
Performativity as citation
Butler argues, therefore, the unstable and contingent nature of identifications and the possibility of a change in the law, a re-articulation in his speech. This option is provided primarily by the performative character of the law (does not describe the positions, but creates them, and their constitution is simultaneously marked by the absence and the illusory promise of all) and then by concept of performativity as a quotation. The construction of meaning that is not resolved in an act, but needs a historical process of citation and rituals through which the law is formed and reaffirms his authority. The relationship between law and identifications can not be resolved in one direction (the Act determines the positions available to the identifications and meanings), but is based on the need for law to be continually cited by the identifications and through the imitation of its rules. The dynamics is presented at first by Butler in relation to the ratio of the Lacanian Imaginary and the Symbolic: the symbol does not precede the imagination, the imaginary and identification procedures are the establishment of the rule of law, so that the symbolic and imaginary are linked by a close intermingling.
Disclaimer of signifiers, quotes infidels
The promise of wholeness and completeness of meaning is, however, promptly rejected. The desire for unity of the subject of tolerance breakdown and recovery of a meaningful whole is intended to continue full frustration (the Other's desire is to be interpreted in this perspective, recovery of the remaining excess of the split). It thus appears to recognize the impossibility of the subject in a completely description, in any description: it is always work in a certain measure of denial of subjects regarding the name and the position they occupy within the discourse. (9)
identifications are always imperfect, the quotation is a citation of an abstract rule unfaithful, a promise never kept. (10) The inability to keep the promise is the guarantee of discursive re-articulation. The quote becomes unfaithful political strategy.
The significant political representation
I promise significant political force for the unit should disappoint because of the misunderstanding (the phenomenon of division into factions). But is it really necessary to chase this unit? The politicization always needs to overcome the disidentification? It may be that the claim slip, failure identification, becomes the starting point for an affirmation of the most democratizing internal difference. Identity formed as an "agency" as an obligation to quote, repeat, imitate signifier that there is, and losing in the quote, change, copy unfaithful. The failure to recognize in each unit of a lack universal and ahistorical, it does not take into account the discontinuity produced by the social relations that invariably exceed the signifier. The exclusions are divided in modi e formazioni diverse a seconda della contingenza. L’identità è provvisoria, quindi anche le sue esclusioni. Il fatto che non ci possa essere un'inclusione finale e completa è una funzione della complessità e della storicità di un campo sociale che non può mai essere riassunto da nessuna descrizione data e che, per ragioni democratiche, non dovrebbe mai esserlo.
La categoria politica non deve mai essere descrittiva: ciò che la politica dell’identità e l’ideale descrittivista lamenta come disunità e divisione in fazioni viene invece affermato come il potenziale aperto e democratizzante della categoria. Doppio movimento: invocare la categoria e quindi istituire provvisoriamente una identità and at the same time, open the category as a site of permanent political protest.
Notes:
1) "Sex is not simply what you have, a static description of what it is. Rather, it is one of the rules by which the 'subject' is possible, what qualifies a body for life within the cultural field of intelligibility. "
2) Rethinking the physical and the psychic. "It is no longer possible to think of anatomy as a stable reference and meaning that is enhanced by subjecting it to an imaginary scheme. The accessibility of the anatomy itself is dependent on this scheme and coincides with it. Indissolubility of the psyche and the body means any description of the body, including those that are considered part of conventional scientific discourse takes place through the dissemination and validation of this imaginary schema.
3) "The ego does not precede or follow the process of articulation of gender, it emerges only within and as a matrix of gender relations. "
4)" The ego does not precede its identification with the object. The ego is formed through identification.
5) "The bodies become completely, totally, by means of the mirror and idealizing total, but if it is sustained over time by a name. Having a name is to be placed within the Symbolic, the scope idealized the relationship, a series of structured relations through the sanction and taboo ".
6) In relation to the body: the recognition as the body is the first identification key that establishes the subject, precisely what enables the subject to emerge and form as a signifier within the discourse. So: "The boundaries of the body are the experience of differentiation, where such differentiation is never neutral on the question of gender or heterosexual matrix. What is excluded from the body so the body boundaries may form? And how the housing exclusion that boundary as a kind of ghost inside? To what extent the surface body is the effect concealed the loss? "
7)" The fact that the identifications will change does not mean exactly that identification is denied in favor of another. Change can be a sign of hope in the possibility of recognizing a growing set of connections. Outline how the identification is involved in what it excludes, and follow the traces of that involvement to draw the map of the community which could lead to future ".
8) Butler consider other proposals, which ruled out:
- The multiplication of subject-positions, which would result in the proliferation of exclusive and degrading attitudes. Worsening di frazioni, proliferazione di differenze senza alcuna possibilità di mutua negoziazione. Aumento degli abietti a seconda dei rispettivi particolarismi e delle relative identificazione escluse. Dopo l'umanesimo imperialista, il nuovo pericolo di identità sempre più specifiche (microfascismi) ed esclusive.
- Lo sforzo di trasformare le identificazione escluse in identificazioni incluse. Operazione umanista, ritorno alla sintesi hegeliana. Appropriazione di tutte le differenze, imperialismi.
- La negazione e rifiuto della soggettività. Condanna al silenzio all'abiezione delle identificazioni di altri soggetti.
9)"Ogni significazione si fonda su un'origine traumatica, sulla perdita di una parte, sulla negazione, the absence. But any significant leads a promise of wholeness, recovery of the loss by producing an expectation of unity, full and final recognition (as a place of promise to drive the signifier becomes the site of ghostly investments) that can never be achieved. The signifier that could keep the promise and return to the place of forbidden pleasure destroy itself as a signifier. "Any law that operates through the threat, pointing out what should stay out of meaning. Desiderio fantasy of totality in the investment (both individual identity, both in the political ...) that is promised and promptly rejected.
10) "The identification is continuously represented as an event or result you want, but ultimately never materialized. It is a ghostly setting up the event. In this sense, belong to the imaginary identifications, are attempts ghostly alignment, loyalty, ambiguous and cohabitation transcorporee.
Materialità del corpo
Il discorso sulla materialità del corpo si inserisce nella critica alla dicotomia sesso-genere su cui si è fondata gran parte della teoria femminista, soprattutto in ambito anglofono. Introducendo il concetto di materialità corporea, Butler argues that even sex can not be considered as raw material, objective, scientific fact neutral, devoid of history and implications on virgin table on the kind act socially, also has a history, too - as materiality - must be included in a speech that gives certain meanings rather than others. Sex is created, materialized by a discourse of power. This is not to deny the relevance of certain biological, physiological, genetic: "To acknowledge the undeniably the 'sex' or the 'material' means still recognize some version of sex, some training of materiality. The same discourse through which this 'recognition' is not invariably form itself acknowledges that the phenomenon? " (2)
The material is an effect of power," indeed, the most productive effect of power ": the process materialization is to produce that effect of boundary, fixity, which is the body surface in its guidance, in his features. And the materialization of a body of work primarily through the materialization of sex, the establishment of an individual's sexual signifier within of a speech. It is clear the anti-humanist perspective in which Butler places: there is a disembodied entity that decides quale genere assumere. Il genere non è una maschera che si sceglie di indossare. Il genere, insomma, non è una categoria descrittiva, ma performativa. (3)
Identificazione e legge (performatività della legge e abiezione)
Butler, dialogando con Lacan, sottolinea l’importanza del processo di identificazione nella formazione dell’identità per correggere alcune pieghe troppo volontaristiche del costruzionismo. (4)
Le identificazioni avvengono sotto la guida e attraverso la legge, che istituisce il significato per ogni posizione all’interno del discorso (5) , permettendo certi significati ed escludendone altri. La legge ha dunque un carattere performativo: nell’istituzione delle categorie disponibili alle identificazioni la Legge non descrive delle posizioni già esistenti, ma produce, materializza, quelle stesse categorie, fissando caratteristiche e norme che delimitino in un significato stabile il senso di ciascuna categoria all’interno del discorso. Costruire il senso vuol dunque dire escludere altre possibilità; anzi il significato di una posizione emerge e si definisce in relazione all’esclusione di altri. La legge quindi non crea solo zone di senso disponibili all’identificazione, ma ne esclude altre, anzi, le relega nel campo dell’impensabile, al di fuori della simbolizzazione, della lingua: the Other, the residue of meaning by which it can take place. (6)
In line with the strong rejection of the identity, the law ensures stable and consistent articulation of the discourse while this compound as a figure of unlawful punishment (which requires identifying the threat in a "normal"). It must evoke the ghostly presence of this order to permit the identification of normal, but denies it the ability to form within the law as a symbolic alternative. The otherness is recognized only as the possibility of abject identification, a-normal, and is relegated to acting within fleeting dell’immaginario. Inoltre, considerando le identificazioni come stabili, immutabili e coerenti, l’esterno non simbolizzabile finisce per fossilizzarsi in una categoria fissa e universale (la donna, l’omosessuale, l’altra razza…l’abietto, il mostro). Se si afferma la stabilità delle posizioni e delle identificazioni (la necessarietà della Legge, la sua universalità, la posizione della psicoanalisi, di Lacan…), anche il loro necessario residuo, il loro Altro, la loro mancanza, l’insignificabile, sarà universale e assoluto: la donna come altro necessario, e come insignificabile permanente, come mancanza costituiva per eccellenza.
Identità instabili: l’affiliazione politica al di là della logica del ripudio
Il non simbolizzabile è il limite costitutivo della significazione, ma un conto è riconoscere ciò e un altro congelarlo nella stessa a-storica posizione e contemporaneamente negargli la possibilità di istituirsi come simbolizzabile, attraverso una riarticolazione della Legge. Contro la logica del ripudio e dell’abiezione Butler sostiene l’adozione di identità instabili, la proposta di identificazioni contingenti e provvisorie, aperte al divenire, che riconoscano il loro esterno come nuova possibilità simbolica di riarticolazione della Legge. Non si tratta di rinunciare alla soggettività, ma di riconoscere le esclusioni che ci costituiscono come soggetto e riconoscere le connessioni con altre identificazioni (7) . L’identità diventa cioè spazio di negoziazione, riconoscimento, responsabilità. (8)
Per Butler non è sufficiente, infatti:
- La semplice moltiplicazione delle posizioni-soggetto, cosa che comporterebbe la moltiplicazione degli atteggiamenti esclusivi e degradanti. Un ulteriore aumento di frazioni, la proliferazione di differenze senza alcuna possibilità di mutua negoziazione, l'aumento delle posizioni abiette a seconda dei rispettivi particolarismi e delle relative identificazioni escluse. Dopo l’umanesimo imperialista, il nuovo pericolo è quello di identity more and more specific (microbeam) and exclusive.
- The effort to transform the unique identifier in the identifications included. Such a move would follow the operation of human universality, and represent a return to the Hegelian synthesis. In this appropriation of the differences Butler sees the danger of new imperialism.
-denial and denial of subjectivity. This condemned to silence and abjection the unique identification of other entities.
The fact that the identifications will change does not mean exactly that identification is denied in favor of another. Change can be a sign of hope in the possibility of recognizing a set expanding connections, to outline how the identification is involved in what it excludes and follow the traces of that involvement to draw the map of the future community to which it could produce.
Performativity as citation
Butler argues, therefore, the unstable and contingent nature of identifications and the possibility of a change in the law, a re-articulation in his speech. This option is provided primarily by the performative character of the law (does not describe the positions, but creates them, and their constitution is simultaneously marked by the absence and the illusory promise of all) and then by concept of performativity as a quotation. The construction of meaning that is not resolved in an act, but needs a historical process of citation and rituals through which the law is formed and reaffirms his authority. The relationship between law and identifications can not be resolved in one direction (the Act determines the positions available to the identifications and meanings), but is based on the need for law to be continually cited by the identifications and through the imitation of its rules. The dynamics is presented at first by Butler in relation to the ratio of the Lacanian Imaginary and the Symbolic: the symbol does not precede the imagination, the imaginary and identification procedures are the establishment of the rule of law, so that the symbolic and imaginary are linked by a close intermingling.
Disclaimer of signifiers, quotes infidels
The promise of wholeness and completeness of meaning is, however, promptly rejected. The desire for unity of the subject of tolerance breakdown and recovery of a meaningful whole is intended to continue full frustration (the Other's desire is to be interpreted in this perspective, recovery of the remaining excess of the split). It thus appears to recognize the impossibility of the subject in a completely description, in any description: it is always work in a certain measure of denial of subjects regarding the name and the position they occupy within the discourse. (9)
identifications are always imperfect, the quotation is a citation of an abstract rule unfaithful, a promise never kept. (10) The inability to keep the promise is the guarantee of discursive re-articulation. The quote becomes unfaithful political strategy.
The significant political representation
I promise significant political force for the unit should disappoint because of the misunderstanding (the phenomenon of division into factions). But is it really necessary to chase this unit? The politicization always needs to overcome the disidentification? It may be that the claim slip, failure identification, becomes the starting point for an affirmation of the most democratizing internal difference. Identity formed as an "agency" as an obligation to quote, repeat, imitate signifier that there is, and losing in the quote, change, copy unfaithful. The failure to recognize in each unit of a lack universal and ahistorical, it does not take into account the discontinuity produced by the social relations that invariably exceed the signifier. The exclusions are divided in modi e formazioni diverse a seconda della contingenza. L’identità è provvisoria, quindi anche le sue esclusioni. Il fatto che non ci possa essere un'inclusione finale e completa è una funzione della complessità e della storicità di un campo sociale che non può mai essere riassunto da nessuna descrizione data e che, per ragioni democratiche, non dovrebbe mai esserlo.
La categoria politica non deve mai essere descrittiva: ciò che la politica dell’identità e l’ideale descrittivista lamenta come disunità e divisione in fazioni viene invece affermato come il potenziale aperto e democratizzante della categoria. Doppio movimento: invocare la categoria e quindi istituire provvisoriamente una identità and at the same time, open the category as a site of permanent political protest.
Notes:
1) "Sex is not simply what you have, a static description of what it is. Rather, it is one of the rules by which the 'subject' is possible, what qualifies a body for life within the cultural field of intelligibility. "
2) Rethinking the physical and the psychic. "It is no longer possible to think of anatomy as a stable reference and meaning that is enhanced by subjecting it to an imaginary scheme. The accessibility of the anatomy itself is dependent on this scheme and coincides with it. Indissolubility of the psyche and the body means any description of the body, including those that are considered part of conventional scientific discourse takes place through the dissemination and validation of this imaginary schema.
3) "The ego does not precede or follow the process of articulation of gender, it emerges only within and as a matrix of gender relations. "
4)" The ego does not precede its identification with the object. The ego is formed through identification.
5) "The bodies become completely, totally, by means of the mirror and idealizing total, but if it is sustained over time by a name. Having a name is to be placed within the Symbolic, the scope idealized the relationship, a series of structured relations through the sanction and taboo ".
6) In relation to the body: the recognition as the body is the first identification key that establishes the subject, precisely what enables the subject to emerge and form as a signifier within the discourse. So: "The boundaries of the body are the experience of differentiation, where such differentiation is never neutral on the question of gender or heterosexual matrix. What is excluded from the body so the body boundaries may form? And how the housing exclusion that boundary as a kind of ghost inside? To what extent the surface body is the effect concealed the loss? "
7)" The fact that the identifications will change does not mean exactly that identification is denied in favor of another. Change can be a sign of hope in the possibility of recognizing a growing set of connections. Outline how the identification is involved in what it excludes, and follow the traces of that involvement to draw the map of the community which could lead to future ".
8) Butler consider other proposals, which ruled out:
- The multiplication of subject-positions, which would result in the proliferation of exclusive and degrading attitudes. Worsening di frazioni, proliferazione di differenze senza alcuna possibilità di mutua negoziazione. Aumento degli abietti a seconda dei rispettivi particolarismi e delle relative identificazione escluse. Dopo l'umanesimo imperialista, il nuovo pericolo di identità sempre più specifiche (microfascismi) ed esclusive.
- Lo sforzo di trasformare le identificazione escluse in identificazioni incluse. Operazione umanista, ritorno alla sintesi hegeliana. Appropriazione di tutte le differenze, imperialismi.
- La negazione e rifiuto della soggettività. Condanna al silenzio all'abiezione delle identificazioni di altri soggetti.
9)"Ogni significazione si fonda su un'origine traumatica, sulla perdita di una parte, sulla negazione, the absence. But any significant leads a promise of wholeness, recovery of the loss by producing an expectation of unity, full and final recognition (as a place of promise to drive the signifier becomes the site of ghostly investments) that can never be achieved. The signifier that could keep the promise and return to the place of forbidden pleasure destroy itself as a signifier. "Any law that operates through the threat, pointing out what should stay out of meaning. Desiderio fantasy of totality in the investment (both individual identity, both in the political ...) that is promised and promptly rejected.
10) "The identification is continuously represented as an event or result you want, but ultimately never materialized. It is a ghostly setting up the event. In this sense, belong to the imaginary identifications, are attempts ghostly alignment, loyalty, ambiguous and cohabitation transcorporee.
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