LLM Notes: "Kristeva: Women's Time" Noelle McAfee
flip it 'til it saturates, the vibrance ain't enough\ been awake for days and i'm amazed that i'm still up \ sleep is for the weak and i'm afraid of givin' up
Tl;dr
Julia Kristeva's unique focus on embracing sexual difference distinguishes her from earlier waves of feminism that aimed at overcoming it. The earlier feminists fought for rights like voting and equality with men, while Kristeva critiques viewing feminine expression as marginal and rejects labeling women as inferior. She highlights two feminist paths: subverting societal norms and embracing exclusion's latent power. Kristeva emphasizes the need for women as vigilant outsiders, resisting marginalization. In "Le Temps des femmes," Kristeva introduces a third approach to feminism. She examines three generations of feminism, evolving from seeking equality to valuing individuality. Kristeva delves into the complexities of power dynamics, societal roles, and women's distinct desires. She explores the interplay of symbolic representation and sexual difference. Kristeva urges a counterapproach against established powers and for the creation of a harmonious countersociety. She warns against idealizing an abstract "Woman," advocating for recognizing individuality. Kristeva delves into the metaphysical aspects of identity and difference, suggesting that internalizing societal structures can transform perceptions. Ethics, psychoanalysis, and aesthetics become tools for a new ethical framework. Kristeva advocates for shared responsibility, challenging gender norms, and embracing complexity. The third generation of feminists shifts focus towards broader human progress and reevaluating established orders, aiming for an emancipatory sexual difference. Kristeva's feminist perspective emphasizes embracing sexual difference, recognizing individuality, and reshaping societal structures to foster a transformative and emancipatory ethic of shared responsibility and progress.
Notes
Julia Kristeva's distinctive focus on sexual difference sets her apart from earlier waves of feminism, which aimed at overcoming rather than embracing this "difference." The earlier feminists, spanning from the Enlightenment era to the 20th century, such as suffragists and equal rights advocates, strove for various rights like voting and reproductive autonomy, emphasizing parity with men. As these objectives were attained, a subsequent wave of feminism emerged, celebrating and valuing the distinctiveness of women. In contrast, Kristeva distances herself from this stance, critiquing the perception that feminine expression is vague and marginalized, and rejecting the labeling of women as inferior or on the fringes.
Kristeva identifies two trajectories within feminist movements: one involving infiltration and subversion of the existing societal structure. She highlights the latent power possessed by women even in exclusion, enabling them to challenge or assert authority. The "hysteric" role encompasses pushing the boundaries of power constructively, while another path entails identification with and eventual replacement of established power structures. Kristeva raises a query about whether some feminist agendas stumble due to attempts to align too closely with prevailing power dynamics, proposing instead a vision of women as counterpowers or contributors to a harmonious society—a perspective she terms "phantasmatic cohesion." She advocates for a preference for women as vigilant outsiders who maintain a critical stance against perpetual marginalization.
In her essay "Le Temps des femmes" (Women's Time), later updated and republished in "Nouvelles maladies de l'âme" (New Maladies of the Soul, 1993), Kristeva introduces a third approach. She delineates three "generations" of European feminism. The first generation, predating 1968, sought equality in rights and treatment by aligning with the male-dominated system. They aimed to integrate women's achievements into linear history while aspiring to share in the logical and scientific cultural domains previously dominated by men.
A contrast emerges between the linear trajectory of public history and the cyclical rhythm of household time. First-generation feminists aimed to inhabit the linear timeline while concurrently embracing the male symbolic order and downplaying differences. However, as subsequent generations emerged, an awareness of the limitations of identification with a male-centric system became evident. Kristeva points to examples like socialist Eastern Europe, where strides were made in economic and political parity, but sexual freedom and equality remained elusive due to the ethical and ideological constraints of socialism.
The struggle for sexual equality was hampered by the prevailing Marxist principles and state rationale. The socialist system's commitment to universality hindered its recognition of women's distinct desires and needs. The demand for sexual freedom necessitated a reexamination of sexual relationships, abortion, and contraceptive rights, matters that conflicted with the systemic logic and prevailing contract. Thus, Kristeva's analysis sheds light on the complexities of feminist movements and their evolution, urging a critical exploration of power dynamics and the negotiation of women's roles within societal structures.
The intricate interplay of sexual, biological, physiological, and reproductive distinctions finds expression within the framework of the symbolic contract. Women's protests strive to spotlight their subjective individuality and the nuanced differences in sexuality. This sexual divergence transcends mere biology, permeating the realms of representation and language. The symbolic domain stands as a differentiating factor between the sexes, and the aspirations of women cannot be fulfilled through a simple identification with the existing system.
In the wake of the generation after 1968, a profound realization emerges: women's relationship with power, language, and meaning is distinct from that of men. Psychoanalytic theory unveils the foundational role of castration anxiety in shaping the symbolic order. Freud's concept of "castration as imaginary construction" leaves an indelible mark on this symbolic landscape. The socio-symbolic terrain, in turn, is rooted in the imagined "cut" of castration anxiety. Men, in response to their fear of castration, glorify separation and language, while women, driven by a perceived lack, venture into the symbolic realm in search of fulfillment. The notion of imagined castration compels women to transition from a state of imaginary plenitude into the social-symbolic realm.
The second generation of feminists comprehends the sacrifices women make within the psychosymbolic structure of the societal contract. Within this structure, a sense of exclusion from language and social connections leads to frustration. The rejection of this sacrificial logic and the ensuing frustration can potentially result in a rejection of the symbolic order, carrying the risk of psychosis. This second generation identifies a psychosymbolic construct at the heart of a sexist society, demanding separation. Many women of this era, resisting losses, revolt against the contract's sacrificial rationale. The focus shifts from downplaying differences to recognizing the value in aspects that the old system disregarded as distinctly feminine.
Second-generation feminism takes a stand against the established order, drawing influence from psychoanalytic thought and the arts. It casts aside the linear flow of time, casting doubt on political life, and seeks to articulate the silenced experiences of women through language. Embracing the archaic, cyclical time and the monumental time of the species, the movement moves away from linear history and starts appreciating women as the upholders of the species.
Drawing on Hegel's "Phenomenology of Spirit," Kristeva characterizes women as the "eternal irony of the community." In contrast to some positivist views held by certain American feminists, Kristeva welcomes the idea of women as irreconcilable outsiders—a permanent marginality that serves as a driving force for change. This concept of femininity is symbolized as the lunar element, in stark contrast to the solar identity. Both men and women possess this lunar aspect, a facet that preserves the irreconcilable and prevents group homogeneity and oppression. Women's role is envisioned as a vigilant separateness, guarding against closure and uniformity. Kristeva finds merit in the instances when women assume this role.
However, the allure of the image of motherhood and paternal law often captivates many women, potentially limiting their scope. The second generation of feminists, unlike their predecessors, embraces motherhood as a significant aspect of their identity, prompting inquiries into the underlying motivations for this desire. The limitations of feminist ideology in addressing these questions have led to the resurgence of religious elements aimed at assuaging anxieties. Nevertheless, the reembrace of motherhood within the second generation carries the risk of becoming akin to a new religion, potentially equating "Woman" and "Her power" with the divine.
Kristeva recognizes the peril in conflating the mythic archaic mother with the distinctiveness of women. This myth has historically been exploited to justify violence against the psychosymbolic order. While the rebellion against the established order is understandable, it bears the potential danger of inadvertently perpetuating the very evils it seeks to combat within the social fabric. Kristeva astutely observes the diverse currents within feminism and their intricate interactions with the prevailing societal structure.
The call is to resist established powers and establish a female countersociety, a parallel construct to the official societal structure. This countersociety envisions itself as a harmonious, permissive, free, and joyful alternative. Within this framework, perceived sources of malevolence are expelled, and a "good substance" is defined. The act of scapegoating targets categories such as the "foreigner," money, different religions, or the opposite sex. However, caution is advised against the risk of perpetuating reverse sexism or unwittingly joining extremist groups through this logic. The wisdom of later generations lies in avoiding the idealization of an abstract "Woman," as underscored by Lacan's assertion: "There is no such thing as Woman." The viewpoint held by the second generation, erasing the individuality and specificity of women, contrasts with the third generation's orientation, which prioritizes recognizing each woman's singularity and discovering her distinct feminine and individual attributes. The subsequent generation aims to harmonize women's multifaceted desires, particularly acknowledging the serious consideration of both motherhood and careers. Unlike previous eras, which did not provide a viable path for women to simultaneously fulfill roles as species reproducers and cultural contributors, the idea of guilt-free maternity is championed—a creative endeavor yet to be fully conceptualized.
The emerging generation is set to analyze the intricate dynamics of signs within the psychosymbolic structure. While the second generation aimed to reject this structure, the third generation's task is to dissect and understand it. The dichotomy between man and woman is recontextualized as a metaphysical quandary by this new generation, with a focus on challenging the theoretical space surrounding notions of "identity" and "sexual identity." This endeavor extends beyond mere bisexuality, aiming instead to dismantle conflicts between rival groups. The aspiration is not a complete reconciliation but rather a space that accommodates the presence of violence within individual and sexual identities. Recognizing the metaphysical nature of the psychosymbolic structure's identity and difference is paramount for the third generation. Instead of outright rejection, internalization of this structure is advocated as a means to grasp its fundamental separations. This involves perceiving oneself as both aggressor and victim, identical and foreign, essentially transforming perceptions of personal identity. This process delves into various identifications, be they ethnic, regional, sexual, professional, or political, thereby holding individuals accountable for the actions of the overarching structure.
Kristeva circles back to matters of ethics, proposing that women might point the way toward a novel ethical framework. The domains of psychoanalysis and aesthetics are seen as avenues to usher in this new ethics. These practices challenge the entrenched male-oriented constructs of language and community. Through aesthetics, an unseen ethics is delineated, one that contemplates the emergence of pretense and animosity. The realm of the imaginary introduces an ethical vision that acknowledges its own sacrificial framework. Embracing this ethical stance entails recognition of guilt, responsibility, and the potential for enjoyment. While this proposed ethics could be viewed as utopian, it provocatively raises questions about alternative possibilities. Within Kristeva's third-generation feminism, the shift is towards broader human advancements, transcending solely women's progress. There's a deliberate move away from laying blame solely on patriarchy or men; rather, shared culpability is emphasized, pointing toward the prospect of a transformative ethics. The call is for a frank acknowledgement of internal rivalries, placing these at the forefront of introspection. These themes intertwine with works like "Stabat Mater" and later psychoanalytic explorations, all converging around the central theme of dissecting the sociosymbolic order. While the first generation aimed for women's inclusion, the second generation's stance was marked by rejection. The third generation now emerges with the mission of critically reevaluating and reshaping this very order, prompting a collective reckoning of personal responsibility. This progressive wave advocates for a reevaluation of masculinity, femininity, and the complex construction of identity, all with the ultimate aspiration of cultivating a constructive and emancipatory sexual difference for women.