In The Symbolic Order of the Mother Luisa Muraro identifies the bond between mother and child as ontologically fundamental to the development of culture and politics, and therefore as key to achieving truly emancipatory political change. Both corporeal development and language acquisition, which are the sources of all thinking, begin in this relationship. However, Western civilization has been defined by men, and Muraro recalls the admiration and envy she felt for the great philosophers as she strove to become one herself, as well as the desire for independence that opposed her to her mother. This conflict between philosophy and culture on the one hand and the relationship with the mother on the other constitutes the root of patriarchy's symbolic disorder, which blocks women's (and men's) access to genuine freedom. Muraro appeals to the feminist practice of gratitude to the mother and the recognition of her authority as a model of unconditional nurture and support that must be restored. This, she argues, is the symbolic order of the mother that must overcome the disorder of patriarchy. The mediating power of the mother tongue constitutes a symbolic order that comes before all others, for both women and men.
Lettura di filosofia macchinosa nella forma, come riconosce l'autrice stessa nella postfazione, ma di cui credo di aver capito il senso - anche grazie all'ultimo capitolo che tirava le somme in modo più scorrevole e alla postfazione di... 30 anni dopo, credo? E mi ha dato spunti per altre letture intorno all'argomento 👌
An inspiring work from Italian feminism. Simply put, in light of contemporary focus on abstract gender equality, Muraro identifies the necessity of affirming the fundamental differences of women (such as the unique bond between mother & daughter) from men to overcome patriarchal power. The symbolic order of the mother, which lacked the way to truly express and exercise itself as a result of patriarchal culture, represents the beginning where total transformation or liberation can be actualised.
This is a sweet, rich slice of theory. It falls short of the highest mark because it presumes intimate knowledge of a diverse classes of philosophy, linguistics, and literary theory I found it hard to follow the author’s own original ideas. Nonetheless, her ideas are there, and fascinating. She writes with such unique theories I am tempted to reread Saussure, Freud, etc to trace her thinking. She also invoked lesser known theorists, and I am grateful for this insight into childhood and motherhood in thinking about how we are shaped by, and the world is shaped by, our relationship to our origins and what came before us.
“La madre è, universalmente, il nome della relazione che è condizione di vita umana. Con il femminismo abbiamo scoperto che, nella nostra civiltà, la condizione umana era declinata unicamente al maschile e tutta disposta intorno al rapporto madre-figlio, il figlio maschio supposto essere la realizzazione del desiderio più grande di una donna. C'è dunque un impensato della condizione umana, racchiuso nella relazione madre-figlia e in qualche modo presente nell'esperienza di ogni donna. Questa è l'intuizione che il libro tenta di sviluppare, a partire da due affermazioni, entrambe in conflitto dichiarato con la dottrina della necessità strutturale del padre. E cioè che dalla madre noi riceviamo la vita e la parola, insieme, e che l'ordine simbolico lo fa non il potere né la legge, ma la lingua.”
He leído este libro en conjunto a la antología "Feminist Interpretations of Mary Daly" lo que cual es bastante importante de señalar, porque no he podido dejar de establecer paralelismos entre los ensayos críticos a la obra de Daly y la construcción de la teoría del orden simbólico de la madre de Muraro. La autora establece claves bastante profundas sobre la construcción del orden simbólico, y con ello de la realidad en sí misma, centrándose en la figura materna, tanto como un elemento de la realidad material--aquella mujer que físicamente da a luz y por lo tanto precede cualquier posibilidad de creación de orden social, y también como una "metáfora" de este origen y su ruptura en la creación de la subjetividad femenina.
Insulso, aburrido y con ningún verdadero aporte a la filosofía. Además, me saca de quicio el modo en que se toma en serio al psicoanálisis.
Si esta es una de las obras cumbres de Luisa Muraro, puede que, sencillamente, esta autora no sea para mí. Me parece sorprendente que sea licenciada en Filosofía de la Ciencia y que sus aportes a esta sean nulos.
Su aportación al feminismo en esta obra también me parece escaso, y más teniendo en cuenta que de leer a una autora del feminismo de la diferencia, existen otras mucho más interesantes, se esté de acuerdo o no con este feminismo.
Amo, amo profundamente este texto. Feminismo, lenguaje, simbología, política, psicología y sociedad junto con maternidad y dependencia. Tremendos temas y agradezco su llegada a mi vida.
In my teens I found the Lovecraft stories annoying. The character would always suffer something nobody could describe and see what nobody has ever seen. Still, there was a story there, and the story was rather short so there was not enough time to get really annoyed.
Muraro can write an entire book why she can't write a book. Only this is not a book, this is only the first chapter. And it is long. Muraro does attempt a story, but her life is too dull and the writing abilities are too rudimentary to make it any way interesting. Besides, it would have been a sin to take away the reflector from the ideal breeder, to her life. So although the ego would dictate to talk more about herself, in the next chapters Muraro will continue in her circumvoluted ways to build an ode for the womb on legs.
Now, reading this sort of thoughts attributed to Saint X in the darkest Middle Ages would have seemed normal. But for 20th century it is a ridiculous text, as Muraro is ignorant in any science fields and her inspiration is mostly the men of the Middle Ages.