Notes

Introduction Difference Unleashed

1. Simone de Beauvoir, Force of Circumstance (Harmondsworth: Penguin, 1968).2. Johann Gottlieb Fichte, The Vocation of Man, trans. Peter Preuss (Indianapolis:

Hackett, 1987) 77.3. Gianni Vattimo, The Adventure of Difference: Philosophy after Nietzsche and

Heidegger, trans. Cyprian Blamires (London: Polity Press, 1993) 4.4. Ferdinand de Saussure, Course in General Linguistics, trans. Wade Baskin

(London: Peter Owen, 1960) 120–2.5. Vattimo, The Adventure of Difference, 151, 144.6. Peter Dews, Logics of Disintegration (New York and London: Verso, 1988) 26.7. Vattimo, The Adventure of Difference, 139.8. Roland Barthes, ‘The Death of the Author’, Image-Music-Text, trans. and ed.

Stephen Heath (London: Fontana, 1977) 145, 143.9. Jacques Lacan, Ecrits: A Selection, trans. Alan Sheridan (London and New

York: Routledge, 1989) 300.10. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak

(Baltimore: Johns Hopkins Press, 1974) 166.11. Dews, Logics of Disintegration, 32.12. Paul Ricoeur, ‘On Interpretation’, From Text to Action: Essays in Hermeneutics II,

trans. Kathleen Blamey and John B. Thompson (London: Athlone, 1991) 15.

13. G.B. Madison, ‘Ricoeur and the Hermeneutics of the Subject’, The Philosophyof Paul Ricoeur, ed. Lewis Hahn (Chicago: Open Court, 1995) 77.

14. Hans-Georg Gadamer, Truth and Method, 401.15. Domna Stanton, ‘Autogynography: Is the Subject Different?’, The Female

Autograph: Theory and Practice of Autobiography, ed. Domna Stanton (Chicago:University of Chicago Press, 1984) vii.

16. The term ‘flesh and blood (female) existent’, which I use throughout thebook, is Adriana Cavarero’s, following Hannah Arendt. Cavarero refers to thenecessity of retaining ‘the material proof of a woman who really lived, inflesh and bone, in a time and a place’ (Cavarero, Relating Narratives, 70). Inthis book, I employ the term to emphasise the fundamental materialityof the subject’s existence in the world without diminishing the significanceof the discursive, relational and expositive elements of her subjectivity. Thusthe term does not participate in the ‘classical’ discourses of selfhood, wherethe self is understood as unified, coherent and autonomous. Neither does itendorse the post-structuralist construction of subjectivity, where the subjectis understood merely as ‘a linguistic category, a place-holder, a structure information’ (Butler, Psychic Life, 10). Rather, it posits the idea of a unique,sexed ‘who’ that is not reducible to a discursive ‘what’.

17. Liz Stanley, The Auto/biographical I: The Theory and Practice of Women’sAutobiographical Writings (Manchester: Manchester UP, 1992) 20.

201

18. I acknowledge that feminist post-structuralists (such as Judith Butler, ChrisWeedon, Diana Fuss, Joan W. Scott, Biddy Martin, Peggy Kamuf) do seek totheorise ‘real’ women, and can illuminate the complex relationships betweenlanguage, social institutions and subjectivity. However, I believe that theiremphasis on the ‘undecidability of identity’ – that is, the repeated post-structuralist valorisation of the constitutive fragmentation and performativ-ity of the subject – cannot account for the particularity, the ‘mineness’ of mylived experiences in the ‘here and now’. As Cavarero observes, ‘in spite ofeverything, the existent exists and resists’ (Cavarero, Relating Narratives, 127).

19. Paul Ricoeur, ‘The Hermeneutic Function of Distanciation’, From Text toAction: Essays in Hermeneutics II, trans. Kathleen Blamey and John B.Thompson (London: Athlone, 1991) 85.

Chapter 1 Difference and Undecidability: Post-Saussurean Thought

1. J.G. Fichte, The Vocation of Man, trans. Peter Preuss (Indianapolis: Hackett,1987) 63–4.

2. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak(Baltimore and London: Johns Hopkins, 1976) 158.

3. Terry Eagleton, Literary Theory (Oxford: Blackwell, 1993) 144.4. Richard Harland, Beyond Superstructuralism (London: Routledge, 1993) 222.5. Ferdinand de Saussure, Course in General Linguistics, trans. Wade Baskin

(London: Peter Owen, 1960) 66.6. Saussure, Course, 117.7. Saussure, Course, 120.8. Saussure, Course, 122.9. Derrida, Of Grammatology, 49–50.

10. Jacques Lacan, Ecrits, trans. Alan Sheridan (London: Routledge, 1989) 66.11. Derrida, Of Grammatology, 158.12. Peggy Kamuf, ‘Editor’s Introduction’, A Derrida Reader, ed. Peggy Kamuf (New

York and London: Harvester, 1991) vii.13. Derek Attridge, ‘Introduction’, Acts of Literature, ed. Derek Attridge (New York

and London: Routledge, 1992) ix.14. Christopher Norris, Deconstruction: Theory and Practice (London and New

York: Routledge, 1991) 18.15. Bertrand Russell, The Problems of Philosophy (London and New York: Oxford

UP, 1973) 40.16. Madan Sarup, An Introductory Guide to Post-structuralism and Postmodernism

(London and New York: Harvester, 1988) 37.17. M.H. Abrams, A Glossary of Literary Terms (London: Harcourt Brace

Jovanovich College Publishers, 1990) 225.18. Derrida, Of Grammatology, 14.19. Derrida, Of Grammatology, 10.20. Terry Eagleton, Literary Theory (Oxford: Blackwell, 1993) 132.21. Jaques Derrida , Speech and Phenomena and Other Essays on Husserl’s Theory of

Signs, trans. David B. Allinson (Evanston: Northwestern University Press,1973) 15.

202 Notes

22. Christopher Norris, Deconstruction: Theory and Practice (London and NewYork: Routledge, 1991) 28.

23. Derrida, Of Grammatology, 34.24. Derrida, Of Grammatology, 44.25. Derrida, Of Grammatology, 166.26. Norris, Deconstruction, 29.27. Derrida, Speech and Phenomena, 99.28. Derrida, Of Grammatology, 12.29. Derrida, Of Grammatology, 50.30. Sarup, An Introductory Guide, 39.31. Derrida, Speech and Phenomena, 15.32. Raymond Tallis defines ‘logocentrism’ as ‘a belief in the existence of an order

of meaning inherent in the outside world and independent of language’(Tallis, 166); Terry Eagleton understands ‘logocentrism’ as ‘a belief in someultimate “word”, presence, essence, truth or reality which will act as thefoundation for all our thought’ (Eagleton, Literary Theory, 131).

33. Derrida, Speech and Phenomena, 134.34. Jacques Derrida, ‘Choreographies’, The Derrida Reader, ed. Peggy Kamuf (New

York and London: Harvester, 1991) 451.35. Norris, Deconstruction, 31.36. Jacques Derrida, ‘Of Grammatology’ The Derrida Reader, ed. Peggy Kamuf

(New York and London: Harvester, 1991) 41.37. Jacques Derrida, ‘Of Grammatology’, The Derrida Reader, ed. Peggy Kamuf

(New York and London: Harvester, 1991) 40.38. Derrida, Of Grammatology, 7.39. Derrida, Of Grammatology, lxxxix.40. Jacques Derrida, ‘The Double Session’, The Derrida Reader, ed. Peggy Kamuf

(New York and London: Harvester, 1991) 190.41. One of the primary reference points for the notion of the Word as transcen-

dental signified is found in The Bible, John 1: 1, 14: ‘In the beginning wasthe Word [Logos], and the Word was with God, and the Word wasGod ... And the Word became flesh, and dwelt among us’; Derrida’s versionof the same text overturns the biblical emphasis on presence in favour ofabsence, undecidability and discontinuity: ‘In the befinning the post, Johnwill say ... and it begins with a destination without address, the directioncannot be situated in the end. There is no destination ... within every signalready, every mark or trait, there is distancing, the post’ (Jacques Derrida,The Post Card: From Socrates to Freud and Beyond, trans. Alan Bass (Chicago:University of Chicago Press, 1987) 29.

42. Derrida, Of Grammatology, 10.43. Peter Dews, Logics of Disintegration (London: Verso, 1988) 9.44. Martin Heidegger, Being and Time, trans. John Macquarrie and Edward

Robinson (New York: Harper and Row, 1962).45. Jacques Derrida, ‘Of Grammatology’ The Derrida Reader, ed. Peggy Kamuf

(New York and London: Harvester, 1991) 40.46. Peirce quoted in Derrida, Of Grammatology, 48.47. Jacques Derrida quoted in Dews, 13.48. It is fruitless in the sense that meaning will always evade and exceed

our attempts to pin it down, since meaning, for Derrida, is not ‘out there’ in

Notes 203

external reality, but is nothing more than an effect of the endless play oflanguage.

49. Derrida, Of Grammatology, 69.50. Derrida, Speech and Phenomena, 154.51. Derrida, Speech and Phenomena, 58.52. Derrida, Speech and Phenomena, 147.53. Eagleton, Literary Theory, 130.54. Derrida, Speech and Phenomena, 141.55. Indeed, according to Peter Dews, the logical consequence of Derrida’s

account of signification is not the volitilisation of meaning but itsdestruction; for Dews, an unstoppable mediation of signs by other signsleaves no room for the emergence of meaning (Dews, 30).

56. Derrida, Speech and Phenomena, 142.57. Derrida, Speech and Phenomena, 134.58. Derrida, Speech and Phenomena, 137.59. Derrida, Speech and Phenomena, 138.60. Derrida, Of Grammatology, 8–9.61. Derrida, Speech and Phenomena, 85.62. Hugh Bredin, ‘Sign and Value in Saussure’, Philosophy, 59: 1984, 75.63. Bredin, ‘Sign and Value’, 75.64. Bredin, ‘Sign and Value’, 76.65. Derrida, Of Grammatology, 35.66. Dews, Logics of Disintegration, xv.67. Diana Fuss, Essentially Speaking: Feminism, Nature and Difference (New York and

London: Routledge, 1990) 4. Diana Fuss is concerned here withdemonstrating the essentialism inherent in deconstructive approaches; shecontends that essentialism and constructionism (the contention that essenceitself is a socio-historical construction) are inextricably co-implicated witheach other. Yet the main point of this important book concerns the possibilityof rethinking the essentialist/constructionist opposition itself, especially withregard to feminist theory. She seeks to ‘work both sides of the essentialist/constructionist binarism at once, bringing each term to its interior breaking-point’ (Fuss, xiii). Fuss recognises the need for a sensitively nuanced approachto this rigidly polarised debate, arguing that ‘ “essentially speaking”, we needboth to theorise essentialist spaces from which to speak and simultaneously,to deconstruct these spaces to keep them from solidifying’ (Fuss, 118).

68. Fuss, Essentially Speaking, 4.69. Jacques Derrida, ‘Spurs: Nietzsche’s Styles’, The Derrida Reader, ed. Peggy

Kamuf (New York and London: Harvester, 1991) 359.70. Richard Rorty, ‘Philosophy as a Kind of Writing’, The Consequences of

Pragmatism (Minneapolis: University of Minneapolis Press, 1982) 92.71. It will be noted that Rorty’s distinction between Philosophy and philosophy

resembles the standard distinction between the correspondence and coher-ence theories of truth.

72. Rorty, ‘Philosophy of a Kind of Writing’, 42.73. Derrida himself regards the separation of reality from representation as

impossible. He observes that in Western philosophy, ‘the sign is from itsorigin and to the core of its sense marked by this will to derivation oreffacement’ (Derrida, Speech and Phenomena, 51).

204 Notes

74. Edmund Husserl, Ideas: General Introduction to Pure Phenomenology, trans.W.R. Boyce Gibson (New York: Humanities Press, 1931) 310.

75. Tallis, Not Saussure, 205–06.76. Dews, Logics of Disintegration, 32.77. Quentin Kraft, ‘Towards a Critical Re-Renewal’, Beyond Post-structuralism,

ed. Wendell V. Harris (Pennsylvania: Pennsylvania UP, 1996) 230.78. Kraft, Beyond Post-structuralism, 240.79. Tallis, Not Saussure, 227.80. Derrida, Of Grammatology, 158.81. Jacques Derrida, Limited Inc. (Evanston, Ill.: Northwestern UP, 1988) 137.82. Derrida, Limited Inc., 137.83. Richard Kearney, ‘Deconstruction and the other’, interview with Jacques

Derrida, Dialogues with Contemporary Thinkers (DCT) ed. Richard Kearney(Manchester: Manchester UP, 1986) 123.

84. Derrida, Limited Inc., 148.85. Kraft, ‘Towards a Critical Re-Renewal’, 242.86. Derrida, Limited Inc., 136.87. Derrida, Limited Inc., 136.88. John Searle, ‘Literary Theory and its Discontents’, Beyond Post-structuralism,

ed. Wendell V. Harris (Pennsylvania: Pennsylvania UP, 1996) 133.89. Searle, 132.90. Derrida, Of Grammatology, 14.91. Derrida, Limited Inc., 147.92. Joyce A. Joyce, ‘The Black Canon: Reconstructing Black American Literary

Criticism’, New Literary History, 18 (winter 1987) 341.93. Kraft, ‘Towards a Critical Re-Renewal’, 244.94. Dews, Logics of Disintegration, 27.95. Dews, Logics of Disintegration, 30.96. Kraft, ‘Towards a Critical Re-Renewal’, 246.97. Albert Camus, The Myth of Sisyphus, trans. Justin O’Brien (New York:

Vintage, 1959) 14.98. Camus, The Myth of Sisyphus, 6.99. Eagleton, Literary Theory, 164.

100. Tallis, Not Saussure, 131.101. Eagleton, Literary Theory, 164.102. Lacan, Ecrits, 17.103. Lacan, Ecrits, 2,1.104. Lacan, Ecrits, 2.105. Lacan, Ecrits, 2.106. Lacan, Ecrits, 4.107. Dews, Logics of Disintegration, 55.108. Lacan, Ecrits, 19.109. Jacques Lacan quoted in Anika Lemaire, Jacques Lacan, trans. David Macey

(London: Routledge, 1977).110. Eagleton, Literary Theory, 166.111. Tallis, Not Saussure, 140.112. Lacan, Ecrits, 65.113. Tallis, Not Saussure, 132.114. Lemaire, Jacques Lacan, 142.

Notes 205

115. Fuss, Essentially Speaking, 8.116. Fuss, Essentially Speaking, 9.117. Fuss, Essentially Speaking, 9.118. Lacan, Ecrits, 2.119. Tallis, Not Saussure, 143.120. Tallis, Not Saussure, 149.121. Tallis, Not Saussure, 149.122. Tallis, Not Saussure, 150.123. Lacan, Ecrits, 18.124. Lacan, Ecrits, 65.125. Dews, Logics of Disintegration, 228.126. Derrida quoted in Kearney, Dialogues with Contemporary Thinkers, 125.127. Derrida, Of Grammatology, 166.128. Dews, Logics of Disintegration, 70.129. Kearney, Dialogues with Contemporary Thinkers, 117.130. Derrida, Speech and Phenomena, 129.131. Derrida, Of Grammatology, 49–50.

Chapter 2 Woman as Text: The Influence of Post-structuralism on Feminist Theory

1. Jacques Derrida, ‘Spurs: Nietzsche’s Styles’, A Derrida Reader, ed. PeggyKamuf (New York and London: Harvester, 1991) 358.

2. Somer Brodribb, ‘Nothing Mat(t)ers’, Radically Speaking: Feminism Reclaimed,eds, Diane Bell and Renate Klein (London: Zed Books, 1996) 298.

3. Gill Howie, ‘Feminist Philosophy’, The Future of Philosophy, ed. OliverLeaman (New York and London: Routledge, 1998).

4. Naomi Schor and Elizabeth Weed (eds) ‘Introduction’, The EssentialDifference (Bloomington: Indiana UP, 1994) vii.

5. Chris Weedon, Feminist Practice and Poststructuralist Theory (Oxford:Blackwell, 1993) 23.

6. Weedon, Feminist Practice and Poststructuralist Theory, 23.7. In Reading Kristeva (1993), Kelly Oliver observes that Kristeva’s writing is full

of contradictions: she is both essentialist and anti-essentialist, conservativeand anarchic, ahistorical and historically grounded. Yet Oliver attempts a‘recuperative’ reading of Kristeva, arguing that the ambiguities and contra-dictions inherent in her work open up the possibility of alternative inter-pretations. I agree that Kristeva’s work is a rich source of creativity,intellectual challenge and insight. Nonetheless, I contend that Kristeva’semphasis on the constitutive negativity within identity operates at theexpense of any form of positive identity; in Chapter 5, I propose a model ofsingular female subjectivity which may accommodate both the negative andthe positive moments which form our sense(s) of identity.

8. Robert Scholes, ‘Eperon Strings’, The Essential Difference, eds, Naomi Schorand Elizabeth Weed (Bloomington: Indiana UP, 1994) 121.

9. Derrida S, ‘Spurs: Nietzsche’s Styles’, 363.10. ‘Between the Blinds’ is the sub-title of the anthology, A Derrida Reader, ed.

Peggy Kamuf (New York and London: Harvester, 1991).

206 Notes

11. Derrida S, ‘Spurs: Nietzsche’s Styles’, 359.12. Scholes, ‘Eperon Strings’, 126.13. Scholes, ‘Eperon Strings’, 127.14. Scholes, ‘Eperon Strings’, 128.15. Scholes, ‘Eperon Strings’, 119.16. Lacan quoted in Juliet Mitchell and Jacqueline Rose, Feminine Sexuality:

Jacques Lacan and the ecole freudienne, (New York: W.W. Norton, 1982) 144.17. Mitchell and Rose, Feminine Sexuality, 15.18. Lacan quoted in Mitchell and Rose, Feminine Sexuality, 45.19. Patricia Waugh, Feminine Fictions: Revisiting the Postmodern, (New York and

London: Routledge, 1989) 60.20. Lacan quoted in Dorothy Leland, ‘Lacanian Psychology and French

Feminism: Toward an Adequate Political Psychology’, Revaluing FrenchFeminism: Critical Essays on Difference, Agency and Culture, eds, Nancy Fraserand Sandra Lee Bartky (Bloomington: Indiana UP, 1992) 123.

21. Leland, ‘Lacanian Psychology and French Feminism’, 124.22. Nancy Fraser, ‘The Uses and Abuses of French Discourse Theories’, Revaluing

French Feminism: Critical Essays on Difference, Agency and Culture, eds, NancyFraser and Sandra Lee Bartky (Bloomington: Indiana UP, 1992), 182.

23. Diana Fuss, Essentially Speaking: Feminism, Nature and Difference (London andNew York: Routledge, 1990), 9.

24. See Nancy Fraser, ‘The Uses and Abuses of French Discourse Theories’, andDorothy Leland, ‘Lacanian Psychology and French Feminism: Toward anAdequate Political Psychology’, Revaluing French Feminism: Critical Essays onDifference, Agency and Culture, eds, Nancy Fraser and Sandra Lee Bartky(Bloomington: Indiana UP, 1992).

25. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 182.26. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 123.27. Kristeva quoted in Leland, ‘Lacanian Psychology and French Feminism’, 124.28. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 184.29. Derrida, Spurs, 359.30. Kristeva quoted in Michael Payne, Reading Theory: An Introduction to Lacan,

Derrida and Kristeva (Oxford: Blackwell, 1993), 189.31. Kristeva quoted in Payne, Reading Theory, 190.32. Julia Kristeva, ‘The System and the Speaking Subject’, The Kristeva Reader, ed.

Toril Moi (Oxford: Blackwell, 1989) 26.33. Payne, Reading Theory, 20.34. Kristeva, ‘System’, 29.35. Kristeva, ‘System’, 30.36. Kristeva, ‘System’, 32.37. Kristeva, ‘System’, 33.38. Kristeva, ‘System’, 33.39. Kristeva, ‘System’, 33.40. Kristeva quoted in Payne, Reading Theory, 167.41. Julia Kristeva, ‘Revolution in Poetic Language’, The Kristeva Reader, ed. Toril

Moi (Oxford: Blackwell, 1989) 95.42. Kristeva, ‘Revolution’, 93.43. Kristeva, ‘Revolution’, 94.44. Plato quoted in Payne, Reading Theory, 167.

Notes 207

45. Plato, Timaeus and Critias, trans. Desmond Lee (London: Penguin, 1977) 71.46. Plato, Timaeus and Critias, 72.47. Julia Kristeva, Desire in Language: A Semiotic Approach to Literature and Art, ed.

Leon S. Roudiez (Oxford: Blackwell, 1980) 237.48. Payne, Reading Theory, 169.49. Kristeva, ‘Revolution’, 93.50. Kristeva, ‘Revolution’, 94.51. Kristeva, ‘Revolution’, 95.52. Kristeva, ‘Revolution’, 102.53. Edmund Husserl, Ideas: General Introduction to Pure Phenomenology, trans.

W.R. Boyce Gibson (London: Macmillan, 1962) 273.54. Husserl, Ideas, 95.55. Payne, Reading Theory, 173.56. Kristeva, ‘Revolution’, 98.57. Kristeva, ‘Revolution’, 100.58. Kristeva, ‘Revolution’, 100.59. Payne, Reading Theory, 177.60. Payne, Reading Theory, 178.61. Kristeva, ‘Revolution’, 113.62. Toril Moi, introduction to The Kristeva Reader, ed. Toril Moi (Oxford:

Blackwell, 1989) 13.63. Kristeva, ‘Revolution’, 118.64. Kristeva, ‘Revolution’, 117.65. Kristeva, ‘Revolution’, 117.66. Kristeva, Desire, 166.67. Kristeva quoted in Domna C. Stanton ‘Difference on Trial: A Critique of the

Maternal Metaphor in Cixous, Irigaray and Kristeva’, The Poetics of Gender,ed. Nancy K. Miller (New York: Columbia UP, 1986) 166.

68. Julia Kristeva, Polylogue (Paris: Seuil, 1977) 74.69. Kristeva, Polylogue, 73.70. Stanton, ‘Difference’, 166.71. Kristeva, Polylogue, 136.72. Stanton, ‘Difference’, 167.73. Kristeva quoted in Payne, Reading Theory, 180.74. Julia Kristeva, About Chinese Women, trans. Anita Burrows (London: Boyars,

1977) 16.75. Kristeva quoted in Toril Moi, Sexual / Textual Politics: Feminist Literary Theory

(London and New York: Routledge, 1994) 163.76. Julia Kristeva, ‘Women’s Time’, The Kristeva Reader, ed. Toril Moi (Oxford:

Blackwell, 1989) 194.77. Kristeva, ‘Women’s Time’, 193.78. Kristeva, ‘Women’s Time’, 193.79. Kristeva, ‘Women’s Time’, 194.80. Kristeva, ‘Women’s Time’, 194.81. Kristeva, ‘Women’s Time’, 209.82. Kristeva, ‘Women’s Time’, 209.83. Joyce quoted in Kristeva, ‘Women’s Time’, 190.84. Kristeva, ‘Women’s Time’, 190.85. Kristeva, ‘Women’s Time’, 191.

208 Notes

86. Kristeva, ‘Women’s Time’, 191.87. Kristeva, ‘Women’s Time’, 192.88. Kristeva, ‘Women’s Time’, 193.89. Kristeva, About Chinese Women, 16.90. Kristeva, Desire, 239.91. Kristeva, Desire, 239.92. Judith Butler, ‘The Body Politics of Julia Kristeva’, Revaluing French Feminism:

Critical Essays on Difference, Agency and Culture, eds, Nancy Fraser and SandraLee Bartky (Bloomington: Indiana UP, 1992) 171.

93. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 190.94. Kristeva quoted in Diana T. Meyers, ‘The Subversion of Women’s Agency in

Psychoanalytical Feminism’, Revaluing French Feminism: Critical Essays onDifference, Agency and Culture, eds, Nancy Fraser and Sandra Lee Bartky(Bloomington: Indiana UP, 1992) 145.

95. Leland, ‘Lacanian Psychology and French Feminism’, 130.96. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 188.97. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 187.98. Kristeva, ‘System’, 32.99. Butler, ‘Body Politics’, 163.

100. Butler, ‘Body Politics’, 163.101. Kristeva, About Chinese Women, 58.102. Kristeva, ‘System’, 33.103. Butler, ‘Body Politics’, 165.104. Kristeva quoted in Stanton, ‘Difference’, 158.105. Stanton, ‘Difference’, 166.106. Butler, ‘Body Politics’, 168.107. Butler, ‘Body Politics’, 170.108. Butler, ‘Body Politics’, 171.109. Butler, ‘Body Politics’, 171.110. Kristeva, ‘System’, 30, 33.111. Kristeva, Desire, 239.112. Butler, ‘Body Politics’, 172.113. Butler, ‘Body Politics’, 172.114. Stanton, ‘Difference’, 174.115. Ktisteva, About Chinese Women, 16.116. Andrea Nye, ‘Women Clothed with the Sun: Julia Kristeva and the Escape

from/to Language’, Signs 12: 664–668.117. Kristeva, ‘Women’s Time’, 209.118. Kristeva, ‘Women’s Time’, 193.119. Kristeva, ‘Women’s Time’, 193.120. Kristeva, ‘Women’s Time’, 193.121. Julia Kristeva, ‘Stabat Mater’, The Kristeva Reader, ed. Toril Moi (Oxford:

Blackwell, 1989) 172.122. Meyers, ‘The Subversion of Women’s Agency’, 146.123. Kristeva quoted in Meyers, ‘The Subversion of Women’s Agency’, 146.124. Julia Kristeva, ‘A New Type of Intellectual: The Dissident’, The Kristeva

Reader, ed. Toril Moi (Oxford: Blackwell, 1989) 297.125. Kristeva, ‘New Type’, 297.126. Kristeva, ‘Stabat Mater’, 172.

Notes 209

127. Kristeva, ‘Women’s Time’, 193.128. Kristeva denies an explicit link between the feminine and the semiotic, refus-

ing to ascribe gender to the pre-Oedipal maternal body. Yet in the same waythat the phallus/penis distinction in Lacanian theory is impossible to main-tain, the separation of the feminine and the maternal is equally unviable.

129. Kristeva, ‘System’, 32.130. Meyers, ‘The Subversion of Women’s Agency’, 150.131. Meyers, ‘The Subversion of Women’s Agency’, 150.132. Meyers, ‘The Subversion of Women’s Agency’, 152.133. Kristeva, Desire, 46.134. Kristeva, ‘System’, 25, 27.135. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 187.136. Kristeva, ‘Revolution’, 114.137. Kristeva, ‘Women’s Time’, 196.138. Kristeva, About Chinese Women, 153.139. Raymond Tallis, Not Saussure: A Critique of Post-Saussurean Literary Theory

(London: Macmillan, 1988) 72.140. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 189.141. Kristeva, ‘System’, 32.142. Kristeva, ‘Women’s Time’, 196.143. Fraser, ‘The Uses and Abuses of French Discourse Theories’, 190.144. This principle assumes that gender and other differences – such as ethnic-

ity, age, class and so on – are irrelevant to the status of the coherent,autonomous self-identical human subject.

145. For example, the division and differentiation of the private sphere of thefamily and the public sphere of freedom and action is evident in Kant’sessay, ‘What is Enlightenment?’ The feminist theorist Jane Flax comments:‘One of the marks of modernisation then is the emergence of a distinctiveideology of the family as the world of love/family/dependence/women andchildren. Men are differentiated; as fathers they bridge the gap betweenfamily and the public world ... Women are not differentiated. We remain inthe background, as dangerous but necessary guardians of those who are notyet able to think for them (or our) selves.’ Jane Flax, Disputed Subjects: Essayson Psychoanalysis, Politics and Philosophy (New York and London: Routledge,1993) 78.

146. Patricia Waugh, ‘Modernism, Postmodernism, Gender: the View fromFeminism’, Feminisms eds, Sandra Kemp and Judith Squires (Oxford andNew York: Oxford and New York UP, 1997) 206.

147. Waugh F, ‘Modernism, Postmodernism, Gender’, 207.148. Frederic Jameson, The Prisonhouse of Language: a Critical Account of

Structuralism and Russian Formalism (Princeton: Princeton UP, 1972) 115.149. Tallis, Not Saussure, 276.150. Waugh, ‘Feminism’, 208.151. Nicole Ward Jouve, White Woman Speaks with Forked Tongue : Criticism as

Autobiography (London: Routledge, 1991) 7.152. Patricia Waugh, Feminist Fictions: Revisiting the Postmodern (New York and

London: Routledge, 1989) 3.153. Simone de Beauvoir, The Second Sex, trans. H.M. Parshley (Harmandsworth:

Penguin, 1972) 28.

210 Notes

154. ‘The father denies the specularization/speculation. He ignores ... the physical,mathematical and even dialectical co-ordinates of representation “in the mir-ror”. In any case, he would know nothing of the irreducible inversion whichis produced in identification of other as other’. (Luce Irigaray, Speculum of theOther Woman, trans. Gillian C. Gill (Ithaca: Cornell UP, 1985) 301.

155. Waugh, Feminist Fictions, 8.156. Waugh, Feminist Fictions, 21.157. Waugh, Feminist Fictions, 21.158. Stanton, Difference, 173.159. Ferdinand de Saussure, Course in General Linguistics, ed. Charles Bally and

Albert Sechehaye, trans. Wade Baskin (London: Peter Owen, 1960) 120–1.160. Tallis, 212.161. Hugh Bredin, ‘Sign and Value in Saussure’, Philosophy, 59: 1984: 67–75.162. Jacques Derrida, Speech and Phenomena and other Essays on Husserl’s Theory of

Signs, trans. David B. Allison (Evanston: Northwestern UP, 1973) 139.163. I use the term ‘cautiously’ to emphasise my belief that differences cannot

and indeed should not be erased in a return to the unproblematic categoryof ‘woman’.

164. Tallis, Not Saussure, 213.165. Robert Scholes, ‘Reading Like a Man’, Men in Feminism, eds, Alice Jardine

and Paul Smith (New York and London: Routledge, 1989) 208.166. Robert Scholes, ‘Eperon Strings’, The Essential Difference, eds, Naomi Schor

and Elizabeth Weed (Bloomington: Indiana UP, 1994) 121.167. Stanton, Difference, 177.168. Stanton, Difference, 173.169. Rosi Braidotti, ‘Envy: or With your Brains and My Looks’ Men and Feminism,

eds, Alice Jardine and Paul Smith (New York and London: Routledge, 1989)237.

170. Michael Fischer, ‘Deconstruction and the Redemption of Difference’, BeyondPoststructuralism: The Speculating of Theory and the Experience of Reading, ed.Wendell V. Harris (Pennsylvania: Pennsylvania UP, 1996).

171. Kristeva quoted in Linda Alcoff, ‘Cultural Feminism versus Post-structuralism:The Identity Crisis in Feminist Theory’, Feminism and Philosophy, eds, NancyTuana and Rosemarie Tong (San Francisco: Westview Press, 1995) 442.

172. Alcoff, ‘Cultural Feminism versus Poststructuralism’, 443.173. Alcoff, ‘Cultural Feminism versus Poststructuralism’, 443.174. Teresa de Lauretis, ‘The Essence of the Triangle or, Taking the Risk of

Essentialism Seriously’ The Essential Difference, eds, Naomi Schor andElizabeth Weed (Bloomington: Indiana UP, 1994) 109.

175. Teresa de Lauretis, Alice Doesn’t (Bloomington: Indiana UP, 1984) 109.176. de Lauretis, Alice Doesn’t, 159.

Chapter 3 The Post-structuralist Erasure of Experience

1. Iris Murdoch, Metaphysics as a Guide to Morals (London: Penguin, 1993) 202.2. Derrida quoted in Murdoch, Metaphysics, 191.3. Alice Jardine, ‘The Demise of Experience: Fiction as Stranger than Truth?’,

Postmodernism: A Reader, ed. Thomas Docherty (New York and London:Harvester, 1993) 433.

Notes 211

4. Gary Madison, ‘Beyond Seriousness and Frivolity; a Gadamerian Response toDeconstruction’, Gadamer and Hermeneutics, ed. Hugh J. Silverman (London:Routledge, 1991), 124.

5. Murdoch, Metaphysics, 211.6. George Steiner, ‘Real Presences’, No Passion Spent: Essays 1978–1996 (London:

Faber, 1996) 31.7. Walter Benjamin, Charles Baudelaire: A Lyric Poet in the Era of High Capitalism,

trans. Henry Zohn (London: NLB, 1973) 154.8. Chris Weedon, Feminist Practice and Poststructuralist Theory (Oxford:

Blackwell, 1993) 125.9. I refer the reader to an exploration of the unwieldy Symbolic’s genesis in the

Saussurean concept of langue in Chapter 2.10. Madison, ‘Beyond Seriousness’, 119.11. Madison, ‘Beyond Seriousness’, 131.12. Jurgen Habermas, ‘Themes in Postmetaphysical Thinking’, Postmetaphysical

Thinking, trans. William Mark Hohengarten (Cambridge: Polity Press,1992) 38.

13. Madison, ‘Beyond Seriousness’, 131.14. Steiner, ‘Real Presences’, 34.15. Steiner, ‘Real Presences’, 34.16. Georges Bataille, Georges Bataille: Essential Writings, ed. Michael Richardson

(London: Sage, 1998) 140.17. The term ‘experience’ requires clarification here, spanning as it does many

interrelated and sometimes contradictory meanings. When I use the term‘experience’, I am referring not purely to sensory perception of the world butto direct, lived experience (or Erlebnis: ‘shock’). I understand ‘experience’ asprimarily encompassing our ‘perceptual, intellectual, volitional and emo-tional acts’ although an exploration of the question of self-presence necessi-tates an additional understanding of experience as a retrospective, inwardprocess. Working within the latter ‘internalised’ sense, Walter Benjaminrefers to the ‘weight of an experience (Erfahrung: ‘aura’)’ (Benjamin, 154),lending the term a significance not achieved by the more fleeting Erlebnis.Erfahrung ‘bears the marks of the situation which gave rise to it ... [when]certain contents of the individual past combine with material of thecollective past’ (Benjamin, 113).

It is Raymond Williams, however, who articulates the most fundamentalcontroversy in the use of the term ‘experience’: ‘at one extreme experienceis offered as the necessary (immediate and authentic) ground for all (subse-quent) reasoning and analysis [while] at the other extreme, experience ... isseen as the product of social conditions or of systems of belief ... and thusnot as material for truths but as evidence of conditions or systems which bydefinition it cannot itself explain’ (Williams, 128).

18. Gianni Vattimo, The Adventure of Difference; Philosophy after Nietzsche andHeidegger, trans. Cyprian Blamires (London: Polity Press, 1993) 2.

19. Friedrich Nietzsche, The Will to Power, ed. and trans. Walter Kaufmann andR.J. Hollingdale (New York: Random House, 1967) 298.

20. James C. Edwards, The Authority of Language: Heidegger, Wittgenstein, and theThreat of Philosophical Nihilism (Tampa: University of South Florida Press,1990) 33.

212 Notes

21. In his first major work, Being and Time (trans. John Macquarrie and EdwardRobinson, New York: Harper and Row, 1962), Martin Heidegger contendsthat the metaphysical tradition fails to take account of what he terms ‘onto-logical difference’, the difference between entities and the being of entities,or the difference between beings and Being. In the metaphysical tradition,being is understood in terms of presence. This prioritising of presence,Heidegger argues, only occurs because being is already understood in termsof presence, or substance – ‘what is there’ – whereas this phenomenon isactually merely a modality of time. Likewise, the metaphysical notion of theunified, autonomous, rational self, conceived as transparently present toitself, is subject to a similar delusion.

22. Although the term is Roland Barthes’, Jacques Derrida explores these ideas inWriting and Difference, trans. Alan Bass (London: Routledge, 1978) whileGilles Deleuze, in a collaboration with Felix Guattari, develops a philosophyof the real as simulacrum in Anti-Oedipus: Capitalism and Schizophrenia, trans.R. Hurley et al. (London and New York: Routledge, 1984).

23. Edwards, Authority of Language, 221.24. In Gynesis: Configurations of Women and Modernity (Ithaca: Cornell UP, 1985),

Alice Jardine remarks that the main aim of rethinking ‘truth-in-modernity’has been to ‘unravel the illusion that some kind of universal truth existswhich can be proven by some so-called universal experience’ ( Jardine, 145),although, as I hope to demonstrate, the post-structuralist case againstexperience goes far beyond a critique of universal truth-in-experience in itsdismissal of the experiential (subjective or objective) as a mere function oflanguage.

25. Sigmund Freud, Moses and Monotheism, trans. James Strachey (London:Hogarth Press, 1974) 149.

26. Yet the id does not consist solely of seething instincts; it functions also as the‘storehouse of memory’, containing every important cluster of emotionallycharged ideas or memories which have been formerly present in the con-scious mind but have subsequently been repressed into pre-consciousness.Thus certain vivid and emotionally affective experiences do make their wayto the unconscious mind and may thus impact in this circuitous althoughmore radical sense on consciousness. As such, introjected experience res-onates with Walter Benjamin’s concept of Erfahrung: ‘experience ... is less theproduct of facts firmly anchored in memory than of a convergence in mem-ory of accumulated and frequently unconscious data ... the structure ofmemory [is] decisive for the philosophical pattern of experience’ (Benjamin,110). Yet in this conception our recovery of these introjected experiences cannever offer anything more than a fleeting (and probably distorted) contactwith them. Thus, for psychoanalysis, the truth of our most significantexperiences remains veiled and partial – ultimately unknowable.

27. See my exposition of the fundamental principles of post-Saussurean thoughtin Chapter 1.

28. Raymond Tallis, Not Saussure: A Critique of Post-Saussurean Literary Theory(London: Macmillan, 1988) 49.

29. I refute this contention in Chapter 1, primarily on the grounds that theSaussurean belief that ‘language is a form, not a substance’, that a sign’s valueor identity is exclusively determined by relations, is an error. As Hugh Bredin

Notes 213

remarks in his essay ‘Sign and Value in Saussure’ (Philosophy 59 (1984): 67–77) a relation must be at least partly determined by the things it relates;no linguistic relation can be understood or even formulated unless the thingsamong which the relation obtains already possess identifiable properties.

30. Catherine Belsey, Critical Practice (London and New York: Routledge, 1983) 46.31. Weedon, Feminist Practice, 33.32. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak

(Baltimore: Johns Hopkins UP, 1976) 12.33. For an account of the origin of these ideas in the Saussurean thesis of differ-

ence in language see Chapter 1.34. Jardine, ‘Demise’, 437.35. Robert Scholes, ‘Reading Like a Man’, Men in Feminism, eds Alice Jardine and

Paul Smith (New York and London: Routledge, 1989) 218.36. Richard Harland, Superstructuralism: The Philosophy of Structuralism and Post-

Structuralism (London and New York: Methuen, 1987) 76.37. Harland, Superstructuralism, 76.38. Derrida, Of Grammatology, 60–1.39. Derrida, Of Grammatology, 166.40. Tallis, Not Saussure, 180.41. Jacques Derrida, Speech and Phenomena, 82.42. Derrida, Of Grammatology, 8.43. Derrida, Of Grammatology, 60–1.44. A more detailed exploration of Derrida’s arguments concerning writing and

speech may be found in Chapter 1. I confine myself here to a brief summaryby way of reminder.

45. Derrida, Speech and Phenomena, 92.46. Murdoch, Metaphysics, 192.47. Murdoch, Metaphysics, 193.48. Jacques Derrida, Writing and Difference, trans. Alan Bass (London: Routledge,

1978), 224.49. Sigmund Freud, The Standard Edition of the Complete Psychological Works of

Sigmund Freud, 1856–1939, vol. XIX (London: Hogarth, 1971) 232.50. Derrida, Writing and Difference, 224.51. Harland, Superstructuralism, 144.52. Louis Althusser, ‘Ideology and the Ideological State Apparatuses’, Lenin and

Philosophy (London: New Left Books, 1971), 204.53. Terry Eagleton, Ideology (London and New York: Verso, 1991) 18.54. Althusser, Ideology, 155.55. Belsey, Critical Practice, 57.56. Althusser, Ideology, 156.57. Althusser, Ideology, 157.58. Althusser, Ideology, 159.59. Althusser, Ideology, 164.60. Althusser, Ideology, 161.61. Jacques Lacan, Ecrits, 2.62. Althusser, Ideology, 124.63. Althusser, Ideology, 136.64. Althusser, Ideology, 146.

214 Notes

65. Althusser, Ideology, 160.66. Althusser, Ideology, 160.67. Althusser, Ideology, 162.68. Althusser, Ideology, 163.69. Althusser, Ideology, 163.70. Althusser, Ideology, 165.71. Althusser, Ideology, 162.72. W.B. Yeats, ‘Among School Children’, The Norton Anthology of English

Literature, ed. M.H. Abrams, 5th edn (New York and London: Norton, 1986)1954.

73. Madison, ‘Beyond Seriousness’, 121.74. Tallis, Not Saussure, 50.75. Ferdinand de Saussure, Course in General Linguistics, ed. Charles Bally and

Albert Sechehaye, trans. Wade Baskin (London: Peter Owen Ltd., 1960)111–12.

76. Belsey, Critical Practice, 4.77. Joan Scott, ‘The Evidence of Experience’, Critical Inquiry, 17 (1991) 773–93.78. See Raymond Tallis, Not Saussure (London: Macmillan, 1988) 64 for an

instance of this argument.79. Murdoch, Metaphysics, 196.80. Derrida (following Husserl’s conception of presence as ‘the self-presence of

transcendental life’ (Derrida, Speech and Phenomena, 6): that is, consciousnessas immediate self-presence, a ‘for-itself’ (für-sich) unmediated by signs)understands ‘presence’ as ‘the meaning of being in general ... presence assubstance/essence/existence [ousia] ... the self-presence of the cogito’(Derrida, Of Grammatology, 12). That is, although Derrida critiques Husserl’sclaim that the solitary consciousness has no need of the mediation of signsto achieve full self-presence, and contends that the notion of presence itselfdepends on the notion of representation, he forwards no alternativeconception of presence. Rather, like Husserl, he retains an understanding ofself-presence as an ‘all or nothing’ affair. As Peter Dews remarks, Derrida‘automatic[ally] and incautious[ly] equat[es] subjectivity with the self-presence and self-identity of consciousness’ (Dews, 97).

Thus I believe the metaphor of pregnancy is a particularly apposite onehere, mirroring the either/or of presence in Derrida’s work. Admittedly, theaccumulation of discursively mediated experiences encountered by the preg-nant woman throughout the duration of her pregnancy means that the expe-rience of being six weeks pregnant is very different from the experience ofbeing six months pregnant. Nonetheless there is a fundament empirical dis-tinction between being pregnant (even ‘a little bit’, in the sense of a few daysor weeks) and not being pregnant, as any woman who has experienced anunwanted pregnancy will confirm.

81. Murdoch, Metaphysics, 212.82. Derrida, Of Grammatology, 166.83. Indeed, as we know, Derrida understands meaning as endlessly deferred, ulti-

mately unreachable. Through the process Derrida terms ‘the logic of supple-mentarity’, no text carries self-evident meaning but points only towards amultiplicity of other texts, which in turn point to a multiplicity of other texts

Notes 215

and so on indefinitely. So the logical outcome of Derrida’s theory is not thevalorisation of meaning as fluid and elusive but as theoretically impossible.As Peter Dews observes, for Derrida, ‘any specification of meaning can onlyfunction as a self-defeating attempt to stabilise and restrain ... the ‘dissem-ination’ of the text’. As Derrida himself argues, ‘you are indefinitely referredto a concatenation without basis, without end, and the indefinitely articu-lated retreat of the forbidden beginning ...’ (Derrida, Dissemination, 333–4).

84. Indeed, Althusser claims that not only has ideology no history but is in facteternal, existing even within communism; it is, for him, an essential struc-ture operative in all societies.

85. Derrida, Of Grammatology, 7.86. Lacan, Ecrits, 1.87. Lacan, Ecrits, 2.88. Lacan, Ecrits, 7.89. Althusser, Ideology, 195.90. E.P. Thompson, The Poverty of Theory (London: Merlin, 1978) 33.91. Belsey, Critical Practice, 61.92. Althusser, Ideology, 163.93. The term ‘proto-subject’ is mine; I use it here to denote the theoretical con-

tradictions which Althusser introduces when he argues both that it is inter-pellation which constitutes individuals as subjects and simultaneously thatindividuals are always already subjects.

94. Althusser, Ideology, 163.95. Eagleton, Ideology, 145.96. Althusser, Ideology, 204.97. Althusser, Ideology, 157.98. Thompson, 175.99. Scott, ‘Evidence of Experience’ 797.

100. Thompson, Poverty of Theory, 175.101. Habermas, ‘Themes in Postmetaphysical Thinking’, 28–53.102. Murdoch, Metaphysics, 211.103. Antonio Gramsci, Selections from the Prison Notebooks (London: Lawrence

and Wishart, 1971), 323–4.104. Indeed, Gramsci adopts a more pluralist and historical approach to com-

mon sense in contrast to Althusser’s reification of monolithic ideology: henotes that ‘common sense is a collective noun, like religion: there is not justone common sense for that too is a product of history and a part of thehistorical process’ (Gramsci, 325–6).

105. Gramsci, Selections, 376.106. Gramsci, Selections, 378.107. Despite Derrida’s characterisation of ‘différance’ as the infinite deferral of

meaning, if self and world are drawn completely into the vortex of languagethen closure is automatically effected by language’s own status as independ-ent, self-sufficient, self-verifying system: this autonomous neo-metaphysicalpower-structure invokes a closure far more violent and radical than thateffected by locating meaning in the conjunction of sign and referent.

108. Thompson, Poverty of Theory, 166.109. Louis MacNeice, ‘Snow’, Modern Irish Poetry: An Anthology, ed. Patrick Crotty

(Belfast: Blackstaff, 1995) 78.

216 Notes

110. For example, for Derrida, language is a closed system: it possesses a ‘struc-ture peculiar to language alone, which allows it to function entirely by itselfwhen its intention is cut off from intuition’ (Derrida, Speech and Phenomena,92); moreover, this transcendent sea of language is always prior to subjec-tivity, and indeed constitutes subjectivity for the individual.

111. Habermas, ‘Themes in Postmetaphysical Thinking’, 43112. Steiner, ‘Real Presences’ 31.113. I have developed this strategy partly from the work of the literary critic

George Steiner, who contends that we must read as if texts have meaningalthough this meaning can never be exhausted, and partly fromGadamerian anti-foundationalist hermeneutics, where (unlike deconstruc-tive principles) interpretation and understanding are conceived as provi-sionally posited but nonetheless achievable.

114. Hans-Georg Gadamer, Truth and Method, trans. William Glen-Doepel, 2ndedn (London: Sheed and Ward, 1979) 269.

115. Derrida, Speech and Phenomena, 154.116. MacNeice, ‘Snow’ 78.

Chapter 4 Frameworks for Experience

1. James Joyce quoted in Galya Diment, The Autobiographical Novel of Co-Consciousness Goncharov, Wolf and Joyce (Gainesville: University Press ofFlorida, 1994).

2. Raymond Tallis, Not Saussure (London: Macmillan, 1988) 229.3. Paul Ricoeur, ‘On Interpretation’, in From Text to Action: Essays in

Hermeneutics 2 (London: Athlone, 1991) 18.4. Ricoeur ‘On Interpretation’, 15.5. Jurgen Habermas, Postmetaphysical Thinking (Cambridge: Polity, 1992) 43.6. Iris Murdoch, Metaphysics as a Guide to Morals (London: Penguin, 1993) 202.7. I hope that my approach will remain sensitive to the different voices within

this strand of philosophy, avoiding the allure of the ‘grand synthesis’.8. Paul Ricoeur, ‘Reply to G.B. Madison’, The Philosophy of Paul Ricoeur,

ed. Lewis Hahn (Chicago: Open Court, 1995) 95.9. Paul Ricoeur, ‘Preface’, From Text to Action: Essays in Hermeneutics 2, trans.

Kathleen Blamey and John B. Thompson (London: Athlone, 1991) xiii.10. Paul Ricoeur, Freud and Philosophy: An Essay on Interpretation, trans.

D. Savage (New Haven: Yale University Press, 1970) 46.11. Paul Ricoeur, ‘Phenomenology and Hermeneutics’, From Text to Action:

Essays in Hermeneutics 2 (London: Athlone, 1991) 30.12. Ricoeur, ‘Phenomenology and Hermeneutics’, 33.13. David Linge, ‘Editor’s Introduction’, Philosophical Hermeneutics, Hans-Georg

Gadamer, ed. and trans. David Linge (Berkeley: University of California,1977) xlvii.

14. For example, if I were to walk around a lake noticing how it looks differentfrom different perspectives, nevertheless I would be unable to produce asynthesising theory of how the lake really is which explains these differentperspectives or demonstrates which is closest to the truth. My account willbe necessarily perspectival.

Notes 217

15. Ricoeur, ‘Phenomenology and Hermeneutics’, 33.16. Hans-Georg Gadamer, ‘On the Scope and Function of Hermeneutic

Reflection’, Philosophical Hermeneutics, ed. and trans. David Linge (Berkeley:University of California, 1977) 19.

17. Paul Ricoeur, ‘History and Narrative as Practice’ (Interview with Paul Ricoeurby Peter Kemp), Philosophy Today (Fall 1985) 217.

18. I believe that, in order to theorise the experiencing self, we must think ‘as if’an experiencing subject exists who is not entirely constituted by language,or ideology working through language; I believe that it is only with this ‘pos-tulate of meaningfulness’ that interpretation and understanding of experi-ence is possible at all.

19. Fredric Jameson, The Prisonhouse of Language: A Critical Account ofStructuralism and Russian Formalism (Princeton: Princeton University Press,1972).

20. Gadamer Truth and Method, 408, 410.21. Habermas, Postmetaphysical Thinking, 210.22. Gadamer, Truth and Method, 401.23. Gadamer, ‘Scope and Function’, 35.24. G.B. Madison, ‘Ricoeur and the Hermeneutics of the Subject’ The Philosophy

of Paul Ricoeur, ed. Lewis Hahn (Chicago: Open Court, 1995) 80.25. The impetus for Ricoeur’s theories of language and subjectivity is derived in

part from the work of Merleau-Ponty. Ricoeur regards Merleau-Ponty’sattempt to ‘return to the speaking subject’ as a flawed but inspirational proj-ect. With regard to language, Merleau-Ponty placed the phenomenologicalapproach in direct opposition to the objective science of signs in his desireto progress more quickly to the ‘fecundity of expression’: the phenomenonof speech itself. Ricoeur regards this as a negative move, believing that indoing so Merleau-Ponty misses ‘the structural fact’ of language as anautonomous system. Ricoeur prefers instead to set the phenomenologicaland semiological discourses in dialogue. He sees his own approach to lan-guage as a reconsideration of Merleau-Ponty’s phenomenology of speech:‘not a repetition but a renewal of the very movement of his reflection’ (PaulRicoeur, ‘The Question of the Subject: the Challenge of Semiotics’, trans.Kathleen McLaughlin, The Conflict of Interpretations: Essays in Hermeneutics,ed. Don Ihde (Evanston: Northwestern University Press, 1974) 247.

26. Richard Harland, Beyond Superstructuralism (London: Routledge, 1993).27. Paul Ricoeur, ‘Question of the Subject’, 249.28. Paul Ricoeur, ‘Structure, Word, Event’, trans. Robert Sweeney, The Conflict of

Interpretations: Essays in Hermeneutics ed. Don Ihde (Evanston: NorthwesternUniversity Press, 1974) 84.

29. Ricoeur, ‘Structure, Word, Event’, 85.30. Ricoeur, ‘Question of the Subject’, 251.31. Ricoeur, ‘Question of the Subject’, 251.32. Ricoeur, ‘Question of the Subject’, 254.33. Paul Ricoeur, ‘The Model of the Text: Meaningful Action Considered as a

Text’, From Text to Action: Essays in Hermeneutics 2, trans. Kathleen Blameyand John B. Thompson (London: Athlone, 1991) 149.

34. Ricoeur, ‘Question of the Subject’, 252.35. Ricoeur, ‘Question of the Subject’, 253–4.

218 Notes

36. Ricoeur, ‘Question of the Subject’, 260.37. Ricoeur,’ Question of the Subject’, 260.38. The term ‘subject’ is placed in inverted commas because the very notion of

a post-structuralist subject is almost a contradiction in terms: the post-structuralist language system is virtual and outside of time, thus necessarilylacking temporality and subjectivity.

39. Terry Eagleton, Literary Theory (Oxford: Blackwell, 1993) 127.40. However, as Richard Harland notes, despite the post-structuralist encourage-

ment of textual incontinence, these theorists still presuppose the rigidboundaries of an established language system. Richard Harland, BeyondSuperstructuralism, 25.

41. Raymond Tallis, Not Saussure.42. Ricoeur, ‘Structure, Word, Event’, 92.43. Ricoeur, ‘Structure, Word, Event’, 92.44. Ricoeur, ‘Structure, Word, Event’, 95.45. Ricoeur, ‘Structure, Word, Event’, 92.46. Paul Ricoeur, Hermeneutics and the Human Sciences, ed. and trans. J. Thompson

(Cambridge: Cambridge University Press, 1981) 107.47. Paul Ricoeur, ‘The Hermeneutical Function of Distanciation’, From Text to

Action: Essays in Hermeneutics 2, trans. Kathleen Blamey and John B.Thompson (London: Athlone, 1991) 78.

48. Despite the similarities in their approaches, Harland does not mentionRicoeur in his book.

49. Harland, Beyond Superstructuralism, 7.50. Ricoeur, ‘Structure, Word, Event’, 93.51. Harland, Beyond Superstructuralism, 15.52. Harland, Beyond Superstructuralism, 17.53. Harland, Beyond Superstructuralism, 17.54. Harland, Beyond Superstructuralism, 34.55. Harland, Beyond Superstructuralism, 35.56. Harland, Beyond Superstructuralism, 216.57. Ricoeur, ‘Question of the Subject’, 259.58. Ricoeur, ‘Structure, Word, Event’, 91.59. Michel Foucault, ‘Preface to Transgression’, Language, Counter-Memory,

Practice, eds Donald Bouchard and Sherry Simon (Oxford: Blackwell, 1977) 42.

60. Steve Pile and Nigel Thrift, ‘Introduction’, Mapping the Subject: Geographies ofCultural Transformation, eds Steve Pile and Nigel Thrift (London: Routledge,1995) 5.

61. Charles Taylor, Sources of the Self: The Making of the Modern Identity(Cambridge: Cambridge University Press, 1989) 488.

62. R. Coward and J. Ellis, Language and Materialism (London: Routledge, 1977)3–4.

63. Clifford Geertz, Works and Lives: the Anthropologist as Author (Cambridge:Polity Press, 1989) 229. It should be noted, however, that other thinkers dis-pute the cultural incommensurability of models of selfhood, demonstratinginstead the cross-cultural commonality of notions of self. For instance,Jonathan Shear notes the striking similarities between Descartes’ model ofthe self as selfsame consciousness, single, simple and continuing throughout

Notes 219

one’s awareness, and the notions of selfhood found in Asian Buddhist andVedanta thought. ( Jonathan Shear, ‘Experiential Clarification of the Problemof Self’, Models of the Self, eds Shaun Gallagher and Jonathan Shear(Thorverton: Imprint Academic, 1999) 408.

64. Karl Popper quoted in Richard Bernstein Beyond Objectivism and Relativism:Science, Hermeneutics, Praxis (Oxford: Blackwell, 1983) 84.

65. Derrida, Of Grammatology, 20.66. Derrida, Of Grammatology, 20.67. Peter Dews, Logics of Disintegration: Post-structuralist Thought and the Claims of

Critical Theory (London: Verso, 1988) 19.68. Jacques Derrida, Writing and Difference, trans. Alan Bass (Chicago: University

of Chicago Press, 1978) 67.69. Taylor, Sources of the Self, 488.70. Taylor, Sources of the Self, 462.71. D.H. Lawrence quoted in Ricardo Quinones, Mapping Literary Modernism

(Princeton: Princeton University Press, 1985) 93.72. Taylor, Sources of the Self, 465.73. Taylor, Sources of the Self, 465.74. The latter consideration takes account of Kant’s observation that all of one’s

experiences are within one’s self; self must be present, in some sense, in orderto have any experiences at all (Immanuel Kant, Critique of Pure Reason, trans.Norman Kemp-Smith (New York: St. Martin’s Press, 1965).

75. Thomas Nagel, The View from Nowhere (Oxford: Oxford University Press,1986) 126.

76. Ricoeur, Freud and Philosophy, 42–3.77. Ricoeur, ‘Phenomenology and Hermeneutics’, 38.78. Madison, ‘Ricoeur and Hermeneutics’, 75.79. Madison, ‘Ricoeur and Hermeneutics’, 77.80. Hans-Georg Gadamer, ‘On the Problem of Self-Understanding’, Philosophical

Hermeneutics, ed. David Linge (Berkeley: University of California, 1977) 49.81. Ricoeur, ‘On Interpretation’, 15.82. Ricoeur, ‘Phenomenology and Hermeneutics’, 36.83. Kathleen Blamey, ‘From the Ego to the Self’, The Philosophy of Paul Ricoeur,

ed. Lewis Hahn (Chicago: Open Court, 1995) 573.84. Ricoeur, ‘On Interpretation’, 15.85. Ricoeur, ‘On Interpretation’, 16.86. Ricoeur ‘Question of the Subject’, 237.87. Ricoeur ‘Question of the Subject’, 237.88. Blamey, From the Ego to the self, 590.89. Ricoeur, ‘Question of the Subject’, 241.90. Ricoeur, ‘Question of the Subject’, 241.91. Ricoeur, ‘Question of the Subject’, 243.92. Ricoeur, ‘Question of the Subject’, 264.93. Blamey, From the Ego to the self, 590–1.94. Paul Ricoeur, ‘Existence and Hermeneutics’, The Conflict of Interpretations,

ed. Don Ihde (Evanston: Northwestern University Press, 1974) 17–18.95. Ricoeur ‘Question of the Subject’, 254.96. Ricoeur ‘Question of the Subject’, 255.97. Tallis, Not Saussure, 186.

220 Notes

98. Christopher Norris, Deconstruction: Theory and Practice (London: Methuen,1982) 110.

99. Jacques Derrida, see Tallis, Not saussure, 184.100. Ricoeur, ‘Question of the Subject’, 255.101. Ricoeur, ‘Question of the Subject’, 255.102. Norris, Deconstruction, 110.103. Habermas, Postmetaphysical Thinking, 43.104. Ricoeur, ‘Question of the Subject’, 261.105. Here Ricoeur differs from Gadamer’s position on the fundamental linguis-

ticality (Sprachlichkeit) of our being-in-the-world. Ricoeur believes that it isessential to subordinate Sprachlichkeit to the experience of ‘belonging’which precedes it. He writes, ‘consciousness of being exposed to the effectsof history, which precludes a total reflection on prejudices ... is notreducible to the properly lingual aspects of the transmission of the past’(Ricoeur, ‘Phenomenology and Hermeneutics’, 41). He contends that is the‘interplay of distance and proximity’, the ‘existential structures constitutiveof being-in-the-world’ (Ricoeur, ‘Phenomenology and Hermeneutics’, 42)which come to language rather than what language produces.

106. Ricoeur, ‘Question of the Subject’, 265.107. Ricoeur, ‘Question of the Subject’, 266.108. Ricoeur, ‘Question of the Subject’, 266.109. Bernstein, Beyond Objectivism, 134.110. Taylor, Sources of the Self, 513.111. Taylor, Sources of the Self, 488.112. Derrida quoted in Madison, ‘Beyond Seriousness’, 122.113. Madison, ‘Beyond Seriousness’, 123.114. Madison, ‘Beyond Seriousness’, 134.115. The term ‘texts’ includes not only literary or historical writing, but also the

speech of the subject herself. For hermeneutic phenomenologists thehuman subject becomes ‘like’ a text in that the meaning(s) of her existenceare always mediated: ‘reflection must become interpretation because I can-not grasp the act of existing except in signs scattered in the world’ (Ricoeur,Freud and Philosophy, 46).

116. The use of the term ‘discursive’ here moves away from the Ricoeurian senseof discourse as language-event or linguistic usage, towards the Foucauldiansense of the term, which – broadly understood – refers less to actual utter-ances and more to the rules and structures which produce these utterances,and which structure our notions of identity and reality. The distinctionbetween ‘discourse’ and ‘ideology’ is more difficult to make. The critic SaraMills suggests that ideological analysis, in the last instance, retains somenotion of the individual subject who is capable of resisting and interveningin ideological determinants; discourse theory, however, because of itsFoucauldian insistence on the erasure of the ‘constituent subject’ – theindividual – disengages much more fundamentally from the possibility ofagency and control. As Mills notes, ‘discourse theory has ... difficulty inlocating, describing and even accounting for this individual subject whoresists power’ (Sara Mills, Discourse (London: Routledge, 1997) 35).

117. V.N. Voloshinov, Marxism and the Philosophy of Language, trans. L. Matejkaand I. Titunik (New York: Seminar Press, 1973) 9.

Notes 221

118. Paul de Man, The Resistance to Theory (Minneapolis: Minnesota UniversityPress, 1986) 11.

119. Terry Eagleton, Ideology (London and New York: Verso, 1991) 195.120. Eagleton, Ideology, 222–3.121. Habermas, Postmetaphysical Thinking, 209.122. The term ‘forgetting’ is coined by the post-Marxist Althusserian linguist

Michel Pecheux in Language, Semantics and Ideology (Basingstoke:Macmillan, 1992).

123. I deal with the issue of ideology and consciousness in Chapter 3.124. Nagel, The View form Nowhere, 11.125. Nagel, The View form Nowhere, 9.126. Bernstein, Beyond Objectivism, 230.127. John Llewelyn, Beyond Metaphysics?: the Hermeneutic Circle in Contemporary

Continental Philosophy (London: Macmillan, 1985) 205.128. Louis MacNeice ‘Snow’ Modern Irish Poetry: an Anthology, ed. Patrick Crotty

(Belfast: Blackstaff, 1995) 78.129. Nagel, The View from Nowhere, 118.130. Ricoeur, ‘Phenomenology and Hermeneutics’, 37, 33.131. Ricoeur, ‘Question of the Subject’, 264.132. Ricoeur, ‘Question of the Subject’, 265.133. Paul Ricoeur, ‘The Hermeneutical Function of Distanciation’, trans. John B.

Thompson, From Text to Action: Essays in Hermeneutics 2 (London: Athlone,1991) 88.

134. Catherine Belsey, Critical Practice (London and New York: Routledge, 1993) 61.135. The musical term ostinato refers to a reiterated figure or motif, particularly

in the bass line.136. Ricoeur, ‘Question of the Subject’, 265.137. Llewellyn, Beyond Metaphysics?, 205.138. Llewellyn, Beyond Metaphysics?, 205.139. Paul Ricoeur, ‘The Creativity of Language’, The Ricoeur Reader, ed. Mario J.

Valdes (New York and London: Harvester, 1991) 477.140. Madison, ‘Ricoeur and Hermeneutics’, 88.141. Ricoeur, ‘Question of the Subject’, 266.142. Julia Kristeva is the post-structuralist thinker who has recognised most clearly

the need to move away from Saussurean langue towards a reconnection withthe speaking subject of specific discourse or parole. Indeed, it was Kristevawho coined the term ‘subject in process’. Kristeva posits the speaking subjectas the ‘place, not only of structure and its repeated transformation, but espe-cially of its loss, its outlay’ (Kristeva quoted in Toril Moi, Sexual/TextualPolitics (London: Routledge, 1994) 152). Yet as we have observed in Chapter 2,Kristeva’s understanding of the speaking subject is deeply coloured by Lacan’spost-Freudian psychoanalytic theory, where the speaking subject is charac-terised by absence and loss due to the repression of desire for the lost mother.For Lacan/Kristeva, the subject is lack: ‘that which it is not’. It is difficult,then, to see how the Kristevan model of subjectivity, endlessly alienated fromitself, can ever be reconciled with the possibility of active self-reflection. Thus,despite her intial optimism regarding the speaking subject, I believe Kristeva’sanalysis remains stalled at the stage of distanciation, dispossession, withouthope of the positivity of reappropriation.

222 Notes

143. Jean-Luc Nancy, ‘Introduction’, Who Comes After the Subject? ed. EduardoCadava et al. (London: Routledge, 1991) 8.

144. Jacques Derrida, ‘ “Eating Well,” or the Calculation of the Subject: anInterview with Jacques Derrida’, Who Comes After the Subject? ed. EduardoCadava et al. (London: Routledge, 1991) 99–100.

145. Derrida, ‘Eating Well’, 102, 103.146. Tallis, Not Saussure, 227.147. Derrida, ‘Eating Well’, 97.148. It is certainly difficult to see how the Althusserian subject (who is consti-

tuted through and through by ideology), or the alienated Lacanian subjectof ‘lack’ (who is ‘where it is not’) may be ‘restored’ or ‘reinscribed’.

149. Richard Harland uses the term ‘out-conscious-ing’ to denote the post-structuralist tendency to win battles by speaking from a superior level ofawareness which encompasses previous conceptual frameworks BeyondSuperstructuralism, 222.

150. Taylor, Sourses of the Self, 465.151. Derrida, ‘Eating Well’, 105.152. Ricoeur, ‘Phenomenology and Hermeneutics’, 36.153. Ricoeur, ‘Question of the Subject’, 255.154. Ricoeur, ‘Question of the Subject’, 256.155. Tallis, Not Saussure, 230.156. Ricoeur, ‘Question of the Subject’, 266.157. Harland, Beyond Superstructuralism, 61.158. Harland, Beyond Superstructuralism, 61.159. Raymond Williams, Keywords (London: Fontana, 1988) 128.160. Hans-Georg Gadamer, Truth and Method, trans. William Glen-Doepel

(London: Sheed and Ward, 1979) 55.161. Walter Benjamin, Charles Baudelaire: A Lyric Poet in the Era of High Capitalism,

trans. Harry Zohn (London: NLB, 1973) 154.162. Gadamer, Truth and Method, 55.163. Benjamin, Charles Baudelaire, 113.164. Gadamer, Truth and Method, 55.165. It is this many stranded connectivity between self and world that the

post-structuralists wish to bracket off. The exasperated tone of deconstruc-tionist Jonathan Culler’s dismissal of experience as ‘an indispensable pointof reference, yet never simply there’ (Culler, 63) is typical of the post-structuralist response.

166. Gadamer, Truth and Method, 60.167. Gadamer, Truth and Method, 60.168. Gadamer, Truth and Method, 60.169. Habermas, Postmetaphysical Thinking, 47.170. Gadamer, Truth and Method, 60.171. Gadamer, Truth and Method, 62.172. Gadamer, Truth and Method, 62.173. Hans-Georg Gadamer, ‘The Universality of the Hermeneutical Problem’,

Philosophical Hermeneutics, trans. and ed. David E. Linge (Berkeley: Universityof California Press, 1977) 3.

174. Gadamer, Truth and Method, 415.175. Gadamer quoted in Linge, Philosophical Hermeneutics, xxix.

Notes 223

176. Gadamer, ‘Problem of Self-Understanding’, 50.177. Gadamer, SFR, 25.178. Gadamer, Truth and Method, 240.179. Gadamer, Truth and Method, 245.180. Gadamer, ‘Universality’, 9.181. Gadamer, Truth and Method, 267–8.182. Gadamer, Truth and Method, 269.183. Gadamer, Truth and Method, 269.184. Gadamer, Truth and Method, 271.185. Linge, Philosophical Hermeneutics, xlvii.186. Derrida, Of Grammatology, 60187. Gadamer, Truth and Method, 315.188. Derrida, Of Grammatology, 61189. Murdoch, Metaphysics, 193.190. Murdoch, Metaphysics, 215.191. Paul Ricoeur, ‘Hermeneutics and the Critique of Ideology’, From Text to

Action: Essays in Hermeneutics 2, trans. John B. Thompson and KathleenBlamey (London: Athlone, 1991) 285.

192. Ricoeur, ‘Hermeneutics and Ideology’, 293–4.193. Nagel, The View form Nowhere, 11.194. Ricoeur, ‘Hermeneutical Function’, 88.195. Ricoeur, ‘Task of Hermeneutics’, 73.196. Ricoeur, ‘Phenomenology and Hermeneutics’, 52.197. Gadamer, Truth and Method, 320.198. Ricoeur ‘Hermeneutics and Ideology’, 298.199. Joan Scott, ‘The Evidence of Experience’, Critical Enquiry 17 (1991) 773–97.200. Tallis, Not Saussure, 231. It should be noted, however, that Tallis allows no

place in his analysis to the deconstructive enterprise.201. Ricoeur, ‘Phenomenology and Hermeneutics’, 33.202. Gadamer, Truth and Method, 296.203. Scott, ‘Evidence of Experience’, 797.204. Ricoeur, ‘Question of the Subject’, 259.205. Ricoeur, ‘Structure, Word, Event’, 91.

Chapter 5 ‘Its me here’: Writing the Singular Self, Writing the Postdeconstructive Female Self

1. Paul Ricoeur, Oneself as Another, trans. Kathleen Blamey (Chicago:University of Chicago Press, 1992) 22.

2. Jean-Luc Nancy, ‘Introduction’, Who Comes After the Subject?, eds EduardoCadava, Peter Connor, Jean-Luc Nancy (New York and London: Routledge,1991) 5.

3. Roland Barthes, ‘The Death of the Author’, Image, Music, Text, trans. and ed.Stephen Heath (London: Fontana, 1977) 142.

4. Barthes, ‘Death of the Author’, 147.5. Sean Burke, The Death and Return of the Author: Criticism and Subjectivity

in Barthes, Foucault and Derrida (Edinburgh: Edinburgh University Press,1992) 23.

224 Notes

6. Barthes, ‘Death of the Author’, 145.7. Barthes, ‘Death of the Author’, 143.8. Barthes, ‘Death of the Author’, 146.9. Roland Barthes, Sade, Fourier, Loyola, trans. Richard Miller (London: Cape,

1977) 36–7.10. Burke, Death and Return, 51.11. See Introduction for a further explanation of this term.12. Burke, Death and Return, 27.13. Burke, Death and Return, 106.14. Burke, Death and Return, 107.15. Derrida remarks, ‘[Experience has its] ultimate foundation ... as archi-ecriture.

The parenthesising of regions of experience or of the totality of natural expe-rience must discover a field of transcendental experience’, (Derrida OfGrammatology, 60–1).

16. Burke, Death and Return, 107.17. Michel Foucault, ‘What is an Author?’, Textual Strategies: Perspectives in Post-

Structuralist Criticism, trans. and ed. Josue V. Harari (Ithaca: CornellUniversity Press, 1979) 144.

18. Barthes, ‘Death of the Author’, 143.19. Burke, Death and Return, 172.20. Burke, Death and Return, 173.21. Ricoeur, Freud and Philosophy, 46.22. Michel Foucault, Language, Counter-Memory, Practice (Ithaca, NY: Cornell

University Press, 1977) 138.23. Barthes, ‘Death of the Author’, 145.24. Mikhail Bakhtin, quoted in Tzvetan Todorov, Mikhail Bakhtin: The Dialogic

Principle, trans. Wlad Godzich (Manchester: Manchester University Press,1984) 52.

25. Michael Sprinker, ‘Fictions of the Self: The End of Autobiography’,Autobiography: Essays Theoretical and Critical, ed. James Olney (Princeton, NJ:Princeton University Press, 1980) 342.

26. Marjorie Grene, The Knower and the Known (Berkeley: University of CaliforniaPress, 1974) 157.

27. Jacques Derrida quoted in Laura Marcus, Auto/biographical Discourses(Manchester: Manchester University Press, 1994) 212.

28. Louis Marin, ‘Montaigne’s Tomb, or Autobiographical Discourse’, OxfordLiterary Review, 4, 3 (1981) 43–58.

29. Robert Elbaz, The Changing Nature of the Self: a Critical Study of theAutobiographical Discourse (London and Sydney: Croom Helm, 1985) 8.

30. Elbaz, Changing Nature of the Self, 8.31. Elbaz, Changing Nature of the Self, 12.32. Marcus, Autobiographical Discourses, 183.33. Marcus, Autobiographical Discourses, 218.34. Felicity Nussbaum, The Autobiographical Subject: Gender and Ideology in

Eighteenth Century England (Baltimore: Johns Hopkins, 1989) xii.35. Elbaz, Changing Nature of the Self, 153.36. Peter Dews, Logics of Disintegration: Post-structuralist Thought and the Claims of

Critical Theory (London: Verso, 1987) 32.37. Elbaz, Changing Nature of the Self, 14, 8.

Notes 225

38. Sprinker, ‘Fictions of the Self’, 325.39. Michael Mascuch, The Origins of the Individualist Self: Autobiography and Self-

Identity in England, 1591–1791 (London: Polity, 1997) 23.40. Liz Stanley, The Auto/biographical I: the Theory and Practice of Feminist

Auto/biography (Manchester: Manchester University Press, 1992) 97.41. Shari Benstock, ‘Authorizing the Autobiographical,’ The Private Self: Theory

and Practice of Women’s Autobiographical Writings, ed. Shari Benstock (ChapelHill and London: University of North Carolina Press, 1988) 11.

42. Hegel quoted in Georges Gusdorf, ‘Conditions and Limits of Autobiography’,Autobiography: Essays Theoretical and Critical, ed. James Olney (Princeton:Princeton University Press, 1980) 38.

43. Benstock, ‘Authorizing the Autobiographical’, 11.44. Gusdorf, ‘Conditions and Limits’, 31.45. Benstock, ‘Authorizing the Autobiographical’, 11.46. Jacques Lacan, Ecrits: a Selection (London: Routledge, 1977) 4.47. Dews, Logics of Disintegration, 55.48. Benstock, ‘Authorizing the Autobiographical’, 12.49. Benstock, ‘Authorizing the Autobiographical’, 12.50. Benstock, ‘Authorizing the Autobiographical’, 15.51. Dews, Logics of Disintegration, 70.52. Benstock, ‘Authorizing the Autobiographical’, 15.53. Benstock, ‘Authorizing the Autobiographical’, 15, 16.55. Benstock, ‘Authorizing the Autobiographical’, 20.55. Benstock, ‘Authorizing the Autobiographical’, 22.56. Benstock, ‘Authorizing the Autobiographical’, 29.57. Domna Stanton, ‘Autogynography: Is the Subject Different?’, The Female

Autograph: Theory and Practice of Autobiography, ed. Domna Stanton (Chicago:University of Chicago Press, 1984) vii.

58. Stanley, The Auto/biographical I, 92.59. Philippe Lejeune quoted in Stanton, ‘Autogynography’, 10.60. Stanton, ‘Autogynography’, 10.61. Stanton, ‘Autogynography’, 9.62. Stanton, ‘Autogynography’, 9.63. For a discussion of the implications of Derrida’s analysis of presence, see

Tallis 227ff.64. Stanley, The Auto/biographical I, 90.65. Stanton, ‘Autogynography’, 10.66. Stanton, ‘Autogynography’, 11.67. Stanton, ‘Autogynography’, 12.68. Stanton, ‘Autogynography’, 12.69. Stanton, ‘Autogynography’, 13.70. Stanton, ‘Autogynography’, 13.71. Stanton, ‘Autogynography’, 14.72. Stanton, ‘Autogynography’, 15.73. Stanley, The Auto/biographical, 93.74. Stanton, ‘Autogynography’, 15.75. Stanton, ‘Autogynography’, 15.76. Benstock, ‘Authorizing the Autobiographical’, 21.77. Stanton, ‘Autogynography’, 15.

226 Notes

78. Stanton, ‘Autogynography’, 9.79. Sidonie Smith, Subjectivity, Identity and the Body: Women’s Autobiographical

Practices in the Twentieth Century (Bloomington: Indiana UP, 1993) 5.80. Benstock, ‘Authorizing the Autobiographical’, 12.81. Stanton, ‘Autogynography’, 15.82. Smith, Subjectivity, Identity and the Body, 6,8.83. Dews, Logics of Disintegration, 25.84. Ricoeur, Oneself as Another, 1685. Ricoeur, Oneself as Another, 22.86. The notion of ‘arborescence’ is examined in Gilles Deleuze and Felix

Guattari’s, A Thousand Plateaus, trans. Brian Massumi (Minneapolis:University of Minnesota Press, 1987).

87. Barthes, ‘Death of the Author’, 147.88. The term ‘speaking/spoken’ self is coined by the hermeneutic theorist

G.B. Madison; it refers to the fact that the self-presence of the hermeneuticsubject is always mediated by signs. Madison writes, ‘... to the degree that[the subject] exists self-understandingly it does so only as the result of theconstitutive and critical play of signs, symbols and texts’ (Madison, ‘Ricoeurand the Hermeneutics of the Subject’, The Philosophy of Paul Ricoeur, ed.Lewis Hahn (Chicago: Open Court, 1995) 80).

89. Paul Ricoeur, ‘Life: a Story in Search of a Narrator’, The Ricoeur Reader, ed.Mario J. Valdes (New York and London: Harvester Wheatsheaf, 1991) 435.

90. It will be noted that we have once more entered the boundaries of thehermeneutic circle with this assertion. If the experiences of the self arealways already linguistically mediated, how can she ‘bring’ her experiencesto language? Subject and object are indeed mutually implicated by thisstatement; there can be no response to demands for empirical verification.Nonetheless, I believe that vicious circularity is avoided by the ‘theoreticalequiprimordiality’ [see chapter 4, p. 53] of the existentially situated speak-ing subject and language. As Ricoeur notes, ‘the circularity between I speakand I am gives the initiative by turns to the symbolic function and itsinstinctual and existential root’ (Ricoeur, ‘Qestion of the Subject’, 266).

91. Ricoeur, Oneself as Another, 11.92. Paul Ricoeur, Interpretation Theory: Discourse and the Surplus of Meaning (Fort

Worth, TX: Texas Christian University Press, 1976) 20–1.93. Janet Varner Gunn, Autobiography: Toward a Poetics of Experience

(Philadelphia: University of Pennsylvania Press, 1982) 32.94. Gerard Manley Hopkins, quoted in James Olney, ‘Autobiography and the

Cultural Moment: a Thematic, Historical and Bibliographical Introduction’,Autobiography: Essays Theoretical and Critical, ed. J. Olney (Princeton, NJ:Princeton University Press, 1980) 23.

95. Ricoeur, Oneself as Another, 55.96. Nancy, Who Comes After the Subject?, 4.97. Smith, Subjectivity, Identify and the Body, 5–8.98. Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New

York: Routledge, 1990) 16.99. Butler, Gender Trouble, 17.

100. Judith Butler, The Psychic Life of Power (PLP) (Stanford: Stanford UniversityPress, 1997) 10–11.

Notes 227

101. Butler, Gender Trouble, 145.102. A marked example of this blurring of conceptual boundaries can be found

in Butler’s discussion of the unrepresentability of women in Gender Trouble.Here Butler refers to women as ‘linguistic absence and opacity’ (GenderTrouble, 9). Yet opacity is far from synonymous with absence; for a subjec-tivity to be opaque, it has to be in some sense ‘there’ or present, howeverdecentred or discursively mediated it may be.

103. Paul A. Kottman, ‘Translator’s Introduction’, Adriana Cavarero, RelatingNarratives: Storytelling and Selfhood, trans. Paul A. Kottman (London andNew York: Routledge, 2000) xiii.

104. Paul Ricoeur, Time and Narrative, vol. 3, trans. Kathleen Blamey and DavidPellauer (Chicago: University of Chicago Press, 1988) 270.

105. Nancy, Who Comes After the Subject?, 6–7.106. Nancy, Who Comes After the Subject?, 7.107. Nancy, Who Comes After the Subject?, 7.108. Nancy, Who Comes After the Subject?, 7.109. Nancy, Who Comes After the Subject?, 8.110. Ricoeur, Oneself as Another, 4, 16.111. Kathleen Blamey, ‘From the Ego to the Self: a Philosophical Itinerary’, The

Philosophy of Paul Ricoeur, ed. Lewis Edwin Hahn (Chicago: Open Court,1995) 577.

112. Ricoeur, Oneself as Another, 140.113. Ricouer, Oneself as Another, 2–3.114. Ricoeur, Oneself as Another, 2.115. Ricoeur Oneself as Another, 22.116. Ricoeur Oneself as Another, 55.117. Ricoeur, Time and Narrative, 246.118. Hannah Arendt, The Human Condition (Chicago: University of Chicago

Press, 1957) 181.119. Adrian Cavarero, Relating Narratives: Storytelling and Selfhood (London and

New York: Routledge, 2000) 13.120. Cavarero, Relating Narratives, 2.121. Cavarero, Relating Narratives, 3.122. Cavarero, Relating Narratives, 38.123. Ricoeur, Time and Narrative, 246.124. Paul Ricoeur, ‘Life: a Story in Search of a Narrator’, The Ricoeur Reader:

Reflection and Imagination, ed. Mario J. Valdes (New York and London:Harvester, 1991) 437.

125. Ricoeur, Time and Narrative, 246.126. Ricoeur, Time and Narrative, 246.127. Ricoeur, Time and Narrative, 248.128. Ricoeur, Time and Narrative, 247.129. Ricoeur, Time and Narrative, 247.130. Cavarero, Relating Narratives, 34.131. Cavarero, Relating Narratives, 34.132. Cavarero, Relating Narratives, 34.133. Cavarero, Relating Narratives, 34.134. Cavarero, Relating Narratives, 34.135. Cavarero, Relating Narratives, 35.

228 Notes

136. Cavarero, Relating Narratives, 35.137. Cavarero, Relating Narratives, 35.138. Cavarero, Relating Narratives, 36.139. Cavarero, Relating Narratives, 23.140. Cavarero, Relating Narratives, 36.141. Smith, Subjectivity, Identity and the Body, 8.142. Cavarero, Subjectivity, Identity and the Body, 38.143. Cavarero, Subjectivity, Identity and the Body, 40.144. Cavarero, Subjectivity, Identity and the Body, 63.145. Cavarero, Subjectivity, Identity and the Body, 72.146. Ricoeur, ‘Life’, 437.147. Ricoeur, Time and Narrative, 246.148. Blamey, ‘From the Ego to the Self’, 599.149. Ricoeur, Time and Narrative, 248–9.150. Ricoeur, Oneself as Another, 164.151. Ricoeur believes that, understood in narrative terms, identity may be called

the identity of ‘the character’: that ‘set of distinctive marks which permitthe reidentification of a human individual as being the same’ (Oneself asAnother, 116).

152. Ricoeur, Oneself as Another, 147.153. Ricoeur, Oneself as Another, 160.154. Ricoeur, Oneself as Another, 161.155. Cavarero, Relating Narratives, 36.156. Cavarero, Relating Narratives, 87.157. Cavarero, Relating Narratives, 87.158. Ricoeur, ‘Life’, 435.159. It is important to stress here that the anti-foundationalist notion of singu-

larity which I propose is not predicated upon a coherent, stable ‘core-self’,but operates as a series of interpretations indefinitely pursued by a finiteexistent whose selfhood is understood as a ‘teleology without telos’.

160. Butler, Gender Trouble, 17.161. Cavarero, Relating Narratives, 23.162. Ricoeur, Oneself as Another, 22.163. Although this theoretical standpoint posits the ontic level as prior to the

discursive and reflective levels, it remains anti-foundationalist in the sensethat pre-reflective singularity cannot be represented as radical origin sinceit is simply a ‘thereness’: an exposed existence without interiority, nota ‘self’.

164. Nancy, Who Comes After the Subject?, 6.165. Ricoeur, Oneself as Another, 162.166. Moreover, it is only the affirmation or attestation that ‘it’s me here!’ that

protects my precarious singularity against the erosion of alterity; this attes-tation, which Ricoeur also refers to as ‘credence’ is ‘a trust in the power tosay, in the power to do, in the power to recognize oneself as a character ina narrative’ (Oneself as Another, 22). Attestation is unable to entirelyovercome what Ricoeur terms ‘suspicion’ and what we, in our hermeneutic/deconstructive model of the experiential, termed the deconstructivemoment of distanciation, where the insurmountability of hegemony’sprereflective inhabitation of experience is acknowledged.

Notes 229

167. Katja Mikhailovich, ‘Postmodernism and its “Contribution” to EndingViolence Against Women’, Radically Speaking: Feminism Reclaimed, eds DianeBell and Renate Klein (London: Zed Books, 1996) 344.

168. Marcus, Autobiographical Discourses, 180.169. What it means for a woman to say ‘I’, and, saying it, place it in the broader

context of ‘we’, is a huge philosophical (or indeed, political, or psychoana-lytical, or historical, or sociological) project; although my analysis here willbe informed by an acknowledgement of the conceptual complexities whichscore the sexed ‘I’/’we’, I propose to focus most closely on the impact of myhermeneutic/deconstructive theoretical framework on the female autobio-graphical subject.

170. Linda Anderson, Women and Autobiography in the Twentieth Century:Remembered Futures (London and New York: Harvester, 1997) 2.

171. Nancy Miller, ‘Changing The Subject: Authorship, Writing and the Reader’, Subject to Change: Reading Feminist Writing (New York: ColumbiaPress, 1988) 106.

172. Anderson, Women and Autobiography, 2–3.173. Nancy K. Miller, Getting Personal (New York and London: Routledge, 1991)

xiii.174. Miller, Getting Personal, 74–5.175. Mary Ann Caws, Women of Bloomsbury: Virginia, Vanessa and Carrington

(London and New York: Routledge, 1990) 2–3.176. Stanley, The Auto/biographical ‘I’, 246.177. Smith, Subjectivity, Identity and the Body, 156.178. Butler, Gender Trouble, xi.179. See Fuss (1990); Belsey (1983); Weedon (1993); Butler Gender Trouble (1990);

Scott (1991).180. Gallop quoted in Jardine ‘Demise of Experience’, 440.181. In particular, the work of Julia Kristeva focuses on the difference and alterity

operative within the concept of ‘identity’. For instance, as we have seen, in‘Revolution in Poetic Language’ (1989) she considers how, in poeticlanguage, identity is subverted by alterity, with particular reference tomaternity as a paradigm model of alterity within identity. As Kelly Olivernotes, for Kristeva, ‘the other is always within and originary to the subject,who is always in process’ (Oliver, Reading Kristeva, 188).

182. Butler, Gender Trouble, 13.183. Butler, Gender Trouble, 3.184. Harland, Beyond Superstructuralism, 61.185. Habermas, 47.186. The problematics of ‘speaking as a woman’ in the context of a hermeneutic/

deconstructive framework will be explored in more depth later.187. Tallis, Not Saussure, 230.188. Battersby, The Phenomenal Woman, 22.189. Sean Burke, Authorship: from Plato to the Postmodern: a Reader (Edinburgh:

Edinburgh UP, 1995) xxi.190. Interestingly, in her more recent work, New Maladies of the Soul (1995), Julia

Kristeva notes that discourse has been standardised to the extent that itbecomes meaningless, unable to account for ‘my own’ experience. She con-tends that ‘modern man’ [sic] is unable to represent himself; thus, argues

230 Notes

Kristeva, the role of the psychoanalyst is ‘to restore psychic life and to enablethe speaking entity to live life to the fullest’ (Kristeva, New Maladies, 9).

191. Post-structuralism has provided us with many insights into the discoursesat work within the experiences of pregnancy, birth and motherhood. In par-ticular, ‘Stabat Mater’ (1989), Julia Kristeva’s study of the Virgin Mother,explores the psycho-social functions of the ‘cult of the virgin’ on contem-porary women’s experiences of motherhood. Kristeva calls for a new, ‘post-virginal’ discourse on maternity, a ‘herethics’; she asks, ‘what are the aspectsof the feminine psyche for which the representation of motherhood doesnot provide a solution or else provides one that is felt as too coercive bytwentieth-century women?’ (Kristeva, ‘Stabat Mater’, 182). Moreover, inPowers of Horror (1982), Kristeva explores the way in which the bodilysecretions – blood and milk – of the abject maternal body represent theforces of nature, and thus operate as a threat to the boundaries of the socialsubject’s identity. She remarks that ‘the abject confronts us ... with our ear-liest attempts to release the hold of maternal entity ... It is a violent, clumsybreaking away, with the constant risk of falling back under a power as secur-ing as it is stifling’ (Kristeva, Powers of Horror, 13).

192. Michelle Stanworth, Reproductive Technologies: Tampering with Nature?,Feminisms, eds Sandra Kemp and Judith Squires (Oxford: Oxford UniversityPress, 1997) 485.

193. Judith Butler, ‘Gender as Performance’, Interview with Peter Osborne andLynne Segal, Radical Philosophy 67, 33.

194. Erwin Straus, Psychiatry and Philosophy (New York: Springer Verlag, 1969) 29.

195. Adrienne Rich, Of Woman Born: Motherhood as Experience and Institution(New York: Norton, 1976) 63.

196. Iris Marion Young, ‘Pregnant Embodiment’, Body and Flesh: a PhilosophicalReader, ed. Donn Welton (Oxford: Blackwell, 1998) 276.

197. Young, ‘Pregnant Embodiment’ 280.198. Ricoeur, Oneself as Another, 40.199. Stanley, The Auto/biographical I, 97.200. Stanton, ‘Autogynography’, 15.201. I refer the reader to the list of textual/referential polarities implicit in post-

structuralist feminist accounts of female autobiographies supplied in thischapter 5.

202. Smith, Subjectivity, Identity and the Body, 17.203. Ricoeur, Oneself as Another, 162.204. Stanley, The Auto/biographical I, 97.205. Smith, Subjectivity, Identity and the Body, 11.206. Of course, insofar as the subject ‘takes up’ her experiences, she is also ‘taken

up’ by the discursivities which enable and control these experiences.207. Virginia Woolf, ‘A Sketch of the Past’, Moments of Being, ed. Jeanne

Schulkind, 2nd edn. (London: Hogarth Press, 1985) 65.208. Cavarero, Relating Narratives, 74.209. Stanley, The Auto/biographical I, 20.210. ‘Desire’ here refers to the desire for truth, for possible meaning.211. Cavarero, Relating Narratives, 71.212. Stanley, The Auto/biographical I, 242–3.

Notes 231

213. Rosi Braidotti, Nomadic Subjects: Embodiment and Sexual Difference inContemporary Feminist Theory (New York: Columbia University Press,1994) 115.

214. Cavarero, Relating Narratives, 60.215. Adrienne Rich, ‘The Problem of Speaking for Others’, Cultural Critique 30

(1991–92) 20–1.216. Denise Riley, ‘Does Sex have a History?’, New Formations 1 (Spring 1987) 35.217. Kate Soper, ‘Feminism, Humanism, Postmodernism’, Feminisms, ed. Sandra

Kemp and Judith Squires (Oxford: Oxford University Press, 1997) 289.218. This stance also reinvokes in a new form the self as ‘isolato’: this self may

lack the coherence and autonomy of the unified, transcendental subject, butit remains closely associated with the notion of individual consciousness.

219. Paul Ricoeur, ‘The Hermeneutic Function of Distanciation’, From Text toAction, eds Kathleen Blamey and John B. Thompson (London: Athlone,1991) 88.

220. Maurice Merleau-Ponty, The Phenomenology of Perception (London and NewYork: Routledge Humanities Press, 1962) 85.

Conclusion

1. Hans-Georg Gadamer, ‘Letter to Dallmayr’, Dialogue and Deconstruction,ed. Diane P. Michelfelder and Richard E. Palmer (New York: State Universityof New York Press, 1989) 97.

2. Sean Burke, Authorship: from Plato to the Postmodern (Edinburgh: EdinburghUP, 1995) xxi.

3. Peter Dews, Logics of Disintegration (London and New York: Verso, 1987) 34.4. John Llewellyn, Beyond Metaphysics?: the Hermeneutic Circle in Contemporary

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10. Nancy, Who Comes After the Subject?, 8.11. Butler, Gender Trouble, 13.12. Derrida in Kearney, Dialogues, 113.13. Derrida in Kearney, Dialogues, 124.14. Derrida, Limited Inc, 116.15. Derrida, Limited Inc, 119.16. Louis MacNeice, ‘Western Landscape’, Modern Irish Poetry: an Anthology,

ed. Patrick Crotty (Belfast: Blackstaff, 1995).

232 Notes

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Index

Abrams, M.H., 8Alcoff, L., 77Althusser, L., 91–95, 96, 97, 101–108,

110, 112, 144, 145Anderson, L., 184Arendt, H., 175Aristotle, 8

Barthes, R., 157–159, 170Belsey, C., 91, 98Benstock, S., 163–165, 168–169,

185, 193Benveniste, E., 161Betti, E., 113Blamey, K., 130Braidotti, R., 77Bredin, H., 20, 75Burke, S., 159–160, 190, 197Butler, J., 62, 64–65, 172, 190

Camus, A., 29Cavarero, A., 173, 175–180, 182–184Caws, M.A., 186–187Cixous, H., 65

Deleuze, G., 84, 170Derrida, J., 1–4, 6–25, 33, 37, 39–41,

43–45, 48–50, 58, 63–64, 74–77, 82,84, 85–92, 95–97, 100–102, 106,110, 112, 114–115, 117, 120,122–124, 126–128, 131, 133, 137,143–145, 148, 150–153, 161, 200

Dews, P., 15, 22, 25, 28–29, 31,126, 197

Dilthey, W., 132, 146

Eagleton, T., 6, 18, 139Elbaz, R., 162–163Eliot, T.S., 127

Fischer, M., 77Foucault, M., 124–125, 139, 144Fraser, N., 46–47

Freud, S., 30, 32, 34, 47, 60, 66–69,84, 89–90, 128–132, 141, 144

Fuss, D., 22–23, 34–36, 91, 92

Gadamer, H.G., 3, 82, 110–112,146–153, 155, 198

Gallop, J., 188Geertz, C., 125Gramsci, A., 107, 154Gusdorf, G., 164

Habermas, J., 82, 106, 109, 112, 116,135, 139

Harland, R., 6, 86, 90, 117, 122–124Hegel, G.W.F., 72Heidegger, M., 1, 16, 72, 83–84, 100,

113–115, 127, 148, 157Hirsch, E.D., 113Howie, G., 41Husserl, E., 13, 18, 24–25, 54, 72, 80,

100, 108, 111, 113, 127, 129

Irigaray, L., 65, 73

Jameson, F., 72Jouve, N.W., 73Joyce, J., 57, 59

Kearney, R., 26, 200Kierkegaard, S., 82Kraft, Q., 26–27Kristeva, J., 4, 42, 47, 48–71, 74,

76–78, 198

Lacan, J., 2, 29–39, 40, 41, 45–52,54–55, 58, 60–64, 66, 70, 74, 77–78,93, 96, 102–104, 106, 144–145,164–165

Lauretis, T. de, 78Lautréamont, Le Comte de, 57Lawrence, D.H., 127Lejeune, P., 165Leland, D., 47

245

Madison, G., 82Mallarmé, S., 57Man, P. de, 139Marcus, L., 162–163, 184Marin, L., 161Marx, K., 144Merleau-Ponty, M., 142, 196, 197Meyers, D., 69Miller, N., 184–185, 186Murdoch, I., 80–81, 89, 99, 100–101,

106, 112

Nagel, T., 140Nancy, J-L., 143, 171, 173–174, 182Nietzsche, F., 23, 83–84, 127, 137,

144, 157Norris, C., 133Nussbaum, F., 162–163

Peirce, C.S., 16Plato, 52–53Popper, K., 125Pound, E., 127Proust, M., 127

Rich, A., 191, 195Ricoeur, P., 3, 82, 111, 112–124,

128–133, 135–137, 141, 153, 157,170, 173, 184, 192

Rilke, R.M., 127Rorty, R., 24Russell, B., 8

Sartre, J.P., 72Saussure, F. de, 1, 6–7, 9–10, 19, 20,

35, 47, 60, 70, 75, 98, 127, 134Schleiermacher, F., 113Scholes, R., 43–44, 76Scott, J., 99, 106Searle, J., 27–28Simmel, G., 147Smith, S., 171–172, 186, 188Sprinker, M., 161Stanton, D., 57, 75, 165–169, 185,

192–193, 198Stanworth, M., 190Steiner, G., 83Straus, E., 191

Tallis, R., 21, 25–26, 36–38, 71–72,75–76, 97, 111, 132, 144, 154, 189

Taylor, C., 125, 127–128Thompson, E.P., 103, 105–106

Valéry, P., 126Vattimo, G., 1Voloshinov, V.N., 138

Waugh, P., 45, 72–74Weedon, C., 42, 81, 91Williams, R., 145Woolf, V., 194

Young, I.M., 191

246 Index