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İmgesel Bedenler: Etik, Güç ve Bedensellik
“Beden” nosyonu, günümüz feminist teori ve pratiğinde çokça tartışılıyor. Bu tartışma, hem psikanalizin hem de felsefenin beden imgelemlerinden besleniyor. Moria Gatens her iki yaklaşımın da kadın bedenini “eksiklik”, “bağımlılık” ve “tutku”, erkek bedenini ise “tamlık”, “özerklik” ve “zihin” ile ilişkilendiren hâkim imgelemlerini sorguluyor. Zira Gatens’a göre, kadın ve erkek bedenine atfedilen bu farklı beden imgelemleri, kadınların ve erkeklerin “siyasi beden”le ilişkilenme koşullarını belirliyor. Kadınları siyasi bedenden dışlama işlevi görürken, erkekleri bu bedenin kurucusu ve öznesi olarak konumlandırıyor.
Peki beden bu hâkim imgelemlerin ötesinde nasıl düşünülebilir? Zihnin kuvvetleri karşısında edilgenleştirilen bedene etkin ve yaratıcı güçleri nasıl iade edilebilir? Bu soru karşısında Gatens, Spinoza’nın “öteki imgelemler” nosyonu temelinde, bedenlerin değişebilme, etkileme ve etkilenebilme gücüne odaklanıyor. Feminist düşünce ve pratiği sürekli çıkmazlara sürükleyen cinsiyet/toplumsal cinsiyet ayrımını yerinden ederek, bedeni bir etik pratik, cinsel farkı ise bu kendini olumlama pratiğine içkin olarak düşünmeyi öneriyor. İmgesel Bedenler, bedeni özgürleştirilecek bir şey değil, bizzat bir özgürleşme pratiği olarak okuyor.
Peki beden bu hâkim imgelemlerin ötesinde nasıl düşünülebilir? Zihnin kuvvetleri karşısında edilgenleştirilen bedene etkin ve yaratıcı güçleri nasıl iade edilebilir? Bu soru karşısında Gatens, Spinoza’nın “öteki imgelemler” nosyonu temelinde, bedenlerin değişebilme, etkileme ve etkilenebilme gücüne odaklanıyor. Feminist düşünce ve pratiği sürekli çıkmazlara sürükleyen cinsiyet/toplumsal cinsiyet ayrımını yerinden ederek, bedeni bir etik pratik, cinsel farkı ise bu kendini olumlama pratiğine içkin olarak düşünmeyi öneriyor. İmgesel Bedenler, bedeni özgürleştirilecek bir şey değil, bizzat bir özgürleşme pratiği olarak okuyor.
256 pages, Paperback
First published November 23, 1995
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Displaying 1 - 2 of 2 reviews
February 5, 2023
Can existence be kept separate from essence?
In the philosophy of creation, making the distinction of essence and existence in things that have been created means the analysis of matter. The quality of the singular, which exists in an operant way, consists of both essence and existence. The separation of essence and existence, on the other hand, becomes clear when we consider the divisible nature of images. Since God is also a being who can think in an imaginary sense, we are talking about an "intellect" that becomes infinite.
The next question is, how is "mind" formed?
The thinking practice of the mind is based on images and concepts. These two ways form the basis of the mind. Both when the mind is creating images and concepts, and images and concepts bring out the mind. This is an infinity loop.
It can be easily stated that there is a deep-rooted context between the Decoupling of images, concepts and terms into existence and essence, as well as space and thought. In the light of this ontological system of Spinoza, which I have described, the writer Moira Gatens has made a psychological analysis and criticism of women's and men's bodies both philosophically and through psychoanalysis. Freud criticizes how the inverse correlation between the images attributed to the male body and the images attributed to the female body leaves an impact on the memory of society, how psychoanalysis Deconstructs this unequal space with examples from time to time, but mostly theoretically.
Upon identifying the images of the other and the excluded, that is, the "incompleteness" that Spinoza classified as "other images" in this regard, the images of completeness attributed to a man created by the opposite sex, Gatens addressed this other and presented his criticisms both in a physical and social sense.
The key point of the book was to approach the other person with concepts such as female, male, female, male, and instead of the thoughts created by these approaches, he only accepted as a person and explained the importance of having information about his thoughts and how important it is to eliminate inequality between men and women. It's quite a beautiful work. I wish you a good reading.
In the philosophy of creation, making the distinction of essence and existence in things that have been created means the analysis of matter. The quality of the singular, which exists in an operant way, consists of both essence and existence. The separation of essence and existence, on the other hand, becomes clear when we consider the divisible nature of images. Since God is also a being who can think in an imaginary sense, we are talking about an "intellect" that becomes infinite.
The next question is, how is "mind" formed?
The thinking practice of the mind is based on images and concepts. These two ways form the basis of the mind. Both when the mind is creating images and concepts, and images and concepts bring out the mind. This is an infinity loop.
It can be easily stated that there is a deep-rooted context between the Decoupling of images, concepts and terms into existence and essence, as well as space and thought. In the light of this ontological system of Spinoza, which I have described, the writer Moira Gatens has made a psychological analysis and criticism of women's and men's bodies both philosophically and through psychoanalysis. Freud criticizes how the inverse correlation between the images attributed to the male body and the images attributed to the female body leaves an impact on the memory of society, how psychoanalysis Deconstructs this unequal space with examples from time to time, but mostly theoretically.
Upon identifying the images of the other and the excluded, that is, the "incompleteness" that Spinoza classified as "other images" in this regard, the images of completeness attributed to a man created by the opposite sex, Gatens addressed this other and presented his criticisms both in a physical and social sense.
The key point of the book was to approach the other person with concepts such as female, male, female, male, and instead of the thoughts created by these approaches, he only accepted as a person and explained the importance of having information about his thoughts and how important it is to eliminate inequality between men and women. It's quite a beautiful work. I wish you a good reading.
August 6, 2007
top notch feminist philosophy, not an ounce of overzealously extolling feminine values in detriment of male-related axiological standards!
Displaying 1 - 2 of 2 reviews