The Hegelian tradition links desire with recognition, claiming that desire is always a desire for recognition and that it is only through the experience of recognition that any of us becomes constituted as socially viable beings
Indeed, the capacity to develop a critical relation to these norms presupposes a distance from them, an ability to suspend or defer the need for them, even as there is a desire for norms that might let one live. The critical relation depends as well on a capacity, invariably collective, to articulate an alternative, minority version of sustaining norms or ideals that enable me to act. If I am someone who cannot be without doing, then the conditions of my doing are, in part, the conditions of my existence.
I may feel that without some recognizability I cannot live. But I may also feel that the terms by which I am recognized make life unlivable. This is the juncture from which critique emerges, where critique is understood as an interrogation of the terms by which life is constrained in order to open up the possibility of different modes of living; in other words, not to celebrate difference as such but to establish more inclusive conditions for sheltering and maintaining life that resists models of assimilation.
I believe, however, that it would be a mistake to subscribe to a progressive notion of history in which various frameworks are understood to succeed and supplant one another. There is no story to be told about how one moves from feminist to queer to trans. The reason there is no story to be told is that none of these stories are the past; these stories are continuing to happen in simultaneous and overlapping ways as we tell them. They happen, in part, through the complex ways they are taken up by each of these movements and theoretical practices.
Indeed, individuals rely on institutions of social support in order to exercise self-determination with respect to what body and what gender to have and maintain, so that self-determination becomes a plausible concept only in the context of a social world that supports and enables that exercise of agency. Conversely (and as a consequence), it turns out that changing the institutions by which humanly viable choice is established and maintained is a prerequisite for the exercise of self-determination.
The critique of gender norms must be situated within the context of lives as they are lived and must be guided by the question of what maximizes the possibili- ties for a livable life, what minimizes the possibility of unbearable life or, indeed, social or literal death.
Gender likewise figures as a precondition for the production and maintenance of legible humanity.
The point is emphatically not to extend the “right to life” to any and all people who want to make this claim on behalf of mute embryos, but rather to understand how the “viability” of a woman’s life depends upon an exercise of bod- ily autonomy and on social conditions that enable that autonomy.
There is always a dimension of ourselves and our relation to others that we cannot know, and this not-knowing persists with us as a condition of existence and, indeed, of survivability.
Norms do not exercise a final or fatalistic control, at least, not always. The fact that desire is not fully determined corresponds with the psychoanalytic understanding that sexuality is never fully captured by any regulation. Rather, it is characterized by displacement, it can exceed regulation, take on new forms in response to regulation, even turn around and make it sexy. In this sense, sexuality is never fully reducible to the “effect” of this or that operation of regulatory power.
Sunday, October 27, 2013
Judith Butler : Undoing Gender
Undoing Gender: IntroductionBy Judith Butler
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