By Elizabeth Grosz
Publish yr note: First released may perhaps 1st 1993
The publication explores numerous dissonances in pondering the relation among brain and physique. It investigates concerns that withstand relief to those binary terms.
Winner, Gleebooks Prize for Cultural and Literary feedback, NSW Premier's Awards, 1995
unstable our bodies is predicated on a dicy guess: that each one the results of subjectivitiy, mental intensity and interiority might be refigured by way of our bodies and surfaces. It makes use of, transforms and subverts the paintings of a couple of special male theorists of the physique (Freud, Lacan, Merleau-Ponty, Schilder, Nietzsche, Foucault, Lingis and Deleuze) who, whereas releasing the physique from its subordination to the brain, are still not able to accomodate the specificities of women's bodies.
risky our bodies explores a number of dissonances in considering the relation among brain and physique. It investigates matters that withstand relief to those binary phrases - psychosis, hypochondria, neurological disturbances, perversions and sexual deviation - and so much rather the enigmatic prestige of physique fluids, and the feminine body.
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Extra resources for Volatile Bodies: Toward a Corporeal Feminism (Theories of Representation and Difference)
The belief that reality can be explained in terms of the laws, principles, and terms of physics), a materialism that questions physicalism, that reorients physics itself. Second, corporeality must no longer be associated with one sex (or race), which then takes on the burden of the other's corporeality for it. Women can no longer take on the function of being the body for men while men are left free to soar to the heights of theoretical reflection and cultural production. Blacks, slaves, immigrants, indigenous peoples can no longer function as the working body for white "citizens," leaving them free to create values, morality, knowledges.
Given the major role visual, tactile, and kinesthetic sensations provide in women's sexual arousal, there must be some kind of psychical registration of female genitalia on the homunculus. The question is, in what terms, using what kinds of projections, are women's bodies inscribed, and with what effects? Although sensory information can be provided by any of the sense organs, the surface of the body is in a particularly privileged position to receive information and excitations from both the interior and the exterior of the organism.
Second, corporeality must no longer be associated with one sex (or race), which then takes on the burden of the other's corporeality for it. Women can no longer take on the function of being the body for men while men are left free to soar to the heights of theoretical reflection and cultural production. Blacks, slaves, immigrants, indigenous peoples can no longer function as the working body for white "citizens," leaving them free to create values, morality, knowledges. There are (at least) two kinds of body.