Download Between Feminism and Psychoanalysis by Teresa Brennan PDF

By Teresa Brennan

During this landmark number of unique essays, impressive feminist critics in Britain, France, and the us current new views on feminism and psychoanalysis, establishing out deadlocked debates. The dialogue levels greatly, with contributions from feminists pointed out with varied, usually adverse perspectives on psychoanalytic feedback. The members re-evaluate the historical past of Lacanian psychoanalysis and feminism, and discover the importance of its institutional context. They write opposed to the acquired perspectives on 'French feminism' and essentialism. A impressive restatement of present positions inside of psychoanalysis and feminism, the quantity as a complete will swap the phrases of current debates, and make its arguments and issues extra more often than not obtainable.

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Extra resources for Between Feminism and Psychoanalysis

Sample text

For the pro-psychoanalytic feminists, the problem lies rather with (the rest of) feminism’s assumption that the identity of women as women (and men as men, for that matter) is unproblematically given, or that difficulties of sexuality and conflicts of subjectivity are no more than the effect of contingent social oppression. 2 It is thus not only that feminisms for and against psychoanalysis have trouble in knowing how they feel about each other, but that these difficulties come to be related to problems of how they identify each other’s position.

For relevant rereadings, see Margaret Whitford ‘Luce Irigaray: speaking as a woman’, Radical Philosophy, Summer 1986; also Jane Gallop ‘Quand nos lèvres s’écrivant: Irigaray’s body politic’, Romanic Review, January 1983, as well as Whitford, this volume. Lemoine-Luccioni, Partage des femmes (Paris: Seuil, 1974). For a recent discussion of this particular Lacanian line, see Alice Jardine, Gynesis (Ithaca, NY: Cornell University Press, 1985). Juliet MacCannell, in Figuring Lacan, (London and Sydney: Croom Helm, 1986) argues that Lacan is more conscious and critical of this logic than most Derridean readings suppose.

Throughout history and across cultures the modes of reproduction have differed. One can do a history of mothering in our culture and in other cultures, a history of birthing, of lactating, of all those ‘natural’ things whose meaning and mode are very cultural and have never been simply natural. There is a slight contradiction in what Mitchell is saying. She asserts that reproduction was never atemporal but she also implies that right now it is going to stop being atemporal. This contradiction should be considered a mark of Mitchell’s vantage point as a subject in history.

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