By Julia Kristeva, Catherine Clement
Is there something sacred that may at the same time be thought of strictly female? of the leaders of eu feminist idea examine tales of African rites, Catholic saints, Jewish traditions and mental case reports in an overarching exploration of ways ladies in the course of the international take care of forces past their keep an eye on or realizing. In an trade of letters, they give thought to a variety of emotional inclinations with regards to modern figures together with Madonna, the overdue Princess of Wales, mom Teresa and Eva Peron.
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Extra resources for The Feminine and the Sacred
No doubt there are also thousands of women who have quietly concluded that if this ideal is feminism, then feminism has nothing to do with them. i i In short, feminists are at a theoretical impasse. If a feminist politics that advocates restrictions on male sexuality leads inexorably to the Toward a feminist Sexual Revolution 31 sexual repression of women and the strengthening of anti-feminist forces, such a politics is obviously untenable. But how can women support sexual freedom for both sexes without legitimizing the most oppressive aspects of male sexual behavior?
But that argument loses its force if sexual repression is itself deeply inimical to human well-being and even survival; if indeed repression fosters, rather than curbs, sexual and social irresponsibility and violence. The radical Freudian analysis of sex is embedded in its psychosocial analysis of the family—specifically, of how children are inducted into the established social order, a crucial issue for feminists. In contemporary feminist discourse, however, these are two quite separate discussions.
I don't think they can. Adults can too easily manipulate children's needs for affection, protection, and approval; children are too inexperienced to understand all the implications of what they're agreeing to (or even, in some cases, initiating). And it seems to me that what attracts adults to children is precisely their "innocence"—which is to say their relative powerlessness. There is the question, though, of where to draw lines. At what age does a child become a young person, and when does protecting children from exploitation become a denial of young people's sexual autonomy?