女權(quán)主義批評(píng)

生如夏花Feministcriticism(女權(quán)主義批評(píng))MadebyKykyContentsTranditionalgenderrolesFrenchfeminismAsummaryoffeministpremisesGettingbeyongpatriarchyMulticulturalfeminismGenderstudiesandfeminismFeminismandliteratureIntroductionFeminismcriticismexaminesthewaysinwhichliterature(andotherculturalproductions)reinforcesorunderminestheeconomic,political,socialandpsychologicaloppressionofwomen.女權(quán)主義是以婦女為中心的批評(píng)，其研究對(duì)象包括婦女形象，女性創(chuàng)作和女性閱讀等。它要求以一種女性的視角對(duì)文學(xué)作品進(jìn)行全新的解讀，對(duì)男性文學(xué)歪曲婦女形象進(jìn)行了猛烈的批判；它努力發(fā)掘不同于男性的女性文學(xué)傳統(tǒng)，重評(píng)文學(xué)史；它探討文學(xué)中的女性意識(shí)，研究女性特有的寫作、表達(dá)方式，關(guān)注女作家的創(chuàng)作狀況；它聲討男性中心主義傳統(tǒng)文化對(duì)女性創(chuàng)作的壓抑，提倡一種女權(quán)主義寫作方式。

Introduction文本文本文本文本文本文本文本文本InEnglish,weoftenusethemasculinepronounhetorepresentbothmenandwomen.Formanypeople,thisclaimsuggestswhattheyseeasthetrivial,eveninfantile,natureoffeministdemands.Weknowwhatwemeanwhenwedoit:itissimpltyaconventionoflanguagethatincludesbothmaleandfemales.Infact,itispartofadeeplyrootedculturalattitudethatignoreswomen'sexperiencesandblindsustowomens'spointsofview."Habitofseeing"isfoundintheworldofmodernmedicine,wheredrugsprescibedforbothsexesoftenhavebeentestedonmalesubjectsonly.Asaresult,womenmayexperienceunexpectedsideeffectswhilemaleusersareunaffected.TraditionalgenderrolesPartriarchalwoman,awomanwhohasinternalizedthenormsandvaluesofpatriarchy,whichcanbedefined,inshort,asanyculturethatprivilegesmenbypromotingtradionalgenderroles.Traditionalgenderroles

castmenasrational,strong,protective,anddecisive;theycastwomenasemotional(irrational),weak,nurturing,andsubmissive.Partriarchyisthus,bydefiniton,sexist,whichmeansitpromotesthebeliefthatwomenareinnatelyinferiortomen.Thisbeliefintheinborninferiorityofwomenisaformofwhatiscalledbiologicalessentialism(生物本質(zhì)主義)becauseitisbasedonbiologicaldiffeerencesbetweenthesexesthatareconsideredpartofourunchangingessenceasmenandwomen.Feminismdistinguishesbetweenthewordsex,whichreferstoourbiologicalconstitutionasfemaleormaleandthewordgenderwhichreferestoourcultralprogrammingasfeminineormasculine.Inotherwords,womenarenotbornfeminine,andmenarenotbornmasculine.Thesegendercategoriesareconstructedbysociety,whichiswhythisviewofgenderisanexampleofwhathascometobecalledsocialconstructionism(社會(huì)建構(gòu)主義).Theinferiorpositonlongoccupiedbywomeninpatriarchalsocietyhasbeenculturally,notbiologically,produced.(1)Theauthorcallherselfapatriarchalwomanbecauseshewassociallyprogrammed,nottoseethewaysinwhichwomenareoppressedbytraditionalgenderroles.Patriarchycontinuallyexertsforcesthatunderminewomen'sself-confidenceandassertiveness.Eg:girlsareprogrammedtofailinmath.(2)Sheisarecoveringpatraichalwoman,becausesheisawareofthewaysinwhichpatriarchalgenderrolesaredestructiveformenaswellasforwomen.Eg:thetraditionalgenderrolesdictatethatmenaresupposedtobestrong.PrinceCharming-whichrequiresmentobewealthyrescuresresponsibleformakingtheirwomenhapppy"everafter."---isadestructiveroleformenbecauseitpromotesthebiliefthatmenmustbeunflaggingsuperproviderswihoutemotionalneeds.(3)Beinga"real"maninpatriarchalculturerequiresthatoneholdfeminiequalitiesincontempt.Those"goodgirls"and"badgirls"infairytales，itisanotherwayinwhichsexistideologycontinuestoinfluenceus.Inmanytales,abeautifulsweetyounggirl(forfemalesmustbebeautiful,sweet,andyoungiftheyaretobeworthyofromanticadmiration).Partriarchalideologysuggeststhatthereareonlytwoidentitiesawomancanhave.Ifsheacceptshertraditionalgenderroleandobeysthepatriarchalrules,sheisa"goodgirl",ifshedoesn't,she'sa"badgirl".Patriarchyobjectifiesboth"badgirls"and"goodgirls".Thatis,patrarchytreatswomen,whatevertheirrole,likeobjects:lkeobjects,womenexist,accoringtopatriarchy,tobeusedwithoutconsiderationoftheirownperspectives,feelings,oropinions.AsummaryoffeministpremisesFeministsshareseveralimportantassumptions,whichmightbesummarizedasfollows.1.Womenareoppressedbypatriarchyeconomically,politically,andsocially,andpsychologically;patracichalideologyistheprimarymeansbywhichtheyarekeptto.2.Womanisobjectifiedandmarginalized,definedonlybyherdifferencefrommalenormsandvalues,definedbywhatshe(allegedly)lacksandthatmen(allegedlyhave).3.AllofWestern(Anglo-European)civilizationisdeeplyrootedinpatriarchalideology.4.Whilebiologydeterminesoursex(maleorfemale),culturedeterminesourgender(masculineorfeminine).Alltraitsweassociatewithmasculineandfemininebehaviorarelearned,notinborn.5.Allfeministactivity,includingfeministtheoryandliterarycriticism,hasasitsultimategoaltochangetheworldbypromotingwomen'sequality.6.Genderissuesplayapartineveryaspectofhumanproductionandexperience,includingtheproductionandexperienceofliterature,whetherweareconsciouslyawareoftheseissuesornot.GettingbeyondpatriarchyFeministshavelongpuzzledovertheproblemofgettingbeyondpatriarchalprogrammingandhaveofferedmanydifferentsolutions.Ifwe'renotcompletelybeyondpatriarchy,thenwemustbecompletelyprogrammedbyit.DespiteMarx'sinsightsintothewaysinwhicheconomicforcesdeterminethelivesofbothsexes,hefailedtorealizethewaysinwhichwomenhavebeenoppressedbymendespitetheireconomicclass.Nevertheless,manyfeministsdrawonelementsofpsychoanalyticandMarxiesttheoryaswellasothercriticaltheoriesbecausetheyfindthemuefulinexamingissuesrelevanttowomen'sexperience.Forexample,psychoanalysiscanbeusedtohelpusunderstandthepsychologicaleffectsofpatriarchalideologyaswellashowandwhywomenandmeninternalizeit.(P94)Marxistcanbeusedtohelpusunderstandthehoweconomicforceshavebeenmanipulatedbypatriarchallawandcustomtokeepwomeneconomically,politically,andsociallyoppressedasanunderclass.Deconstruction,whichisdiscussedinChpter8,helpsussee,amongotherthings,whenourthinkingisbasedonfalseoppositons,thatis,onthebeliefthattwoideas,qualities,orcategoriesarepolaropposites.Forexample,love/hate--when,infact,theyarenot.Sodeconstrctionisalsousefultofeministsinhelpingusseethewaysinwhichpatriarchalideologyisoftenbaseonfalseoppostions.Eg:menarenaturallyrationalwhilewomenarenaturallyemotional,usingdeconstructiveprinciples,afeministmightarguethatwearemistakentoseparatetherationalandtheemotiionalintosuchdiametricallyopposedcategories.Theauthorthinks,oneoffeminism'sstrengthsisthefreedomwithwhichitborrowsideasfromothertheoriesandadaptsthemtoitsownrapidlyevolvingneeds.Hence,feministtheorywillneverbecomestale,andfeminismcanbeseenasaninterdisciplinarytheory.Frenchfeminismisdiverse:itconsistsofmanydifferentpointsofview.Frenchfeminismbelievesintheimportanceofsocialandpoliticalactivisminordertoensureequalopportunityandequalaccesstojusticeforwomen.However,Frenchfeministshavetendedtofocusmorestronglyonthephilosophicaldimensionofwomen'sissuesthanhaveBritishandAmericanfeministsalthoughFrenchfeministtheoryhasbecome,overtime,anincreasinglyvisiblepresenceinAnglo-Americanfeminism.ThefocusofFrenchfeminismhastakentwodifferentforms:materialistfeminismandpsychoanalyticfeminism.Thefirstformisinterstedinthesocialandeconomicoppressionofwomenwhilethesecondform,asyoumightexpect,concentratesonwomen'spsychologicalexperience.Frenchfeministsarealsoconcernedwiththewaysinwhichwomen'ssocial/economicandpsychologicalexperienceareconnected.FrenchfeminismFrenchmaterialistfeminismexaminesthepatriarchaltraditionsandinstitutionsthatcontrolthematerial(physical)andeconomicconditonsbywhichsocietyoppresseswomen,forexample,patriarchalbeliefsaboutthedifferencebetweenmenandwomenandthelawsandcustomsthatgovernmarriageandmotherhood.Mencanactupontheworld,changeit,giveitmeaning,whilewomenhavemeaningonlyinrelationtomen.Thewordwoman,hasthesameimplicationsasthewordother.Awomanisnotapresoninherownright.Sheisman'sOther:sheislessthanaman;sheisakindofalieninaman'sworld;sheisnotafullydevelopendhumanbeingthewayamanis.Thefirsttoarguethatwomenarenotbornfemininebutrathercoditionedtobefemininebypatriarchy,Beauvoironcesaid:oneisnotbornawoman;onebecomesone.Notallwomenwanttohavechildrenorfeelcomfortablebeingmothers.Patriarchythinkswomenareunfulfilledaswomeniftheydon'thavechildre.Womenaretryingtoescapetheirownfredomtofulfilltheirownpotentialintheworld,afreedomthattheyoftentrytoavoidbecauseitisfrightening:itdemandspersonalresponsibilitywhileofferingnoguaranteeofsuccessorevenofwell-being.Delphycoinedthephrasematerialistfeminism,focusesheranalysisonthefaminyaseconomicunit.Womenconstituteasparateoppressedclass,basedontheirippressionaswomem.ForDelphy,marriageisalaborcontractthattieswomentounpaiddomesticlabor,commonlytrivializedas"housework,"notconsideredimportantenoughtobeseriouslyanalyzedasatopic,oraproblen,initsownright.Henotes,"thatthedominatclassesmaketheclassesintheirpowerdotheproductivework-thatthepreeminentsexdoeslesswork."Heargues,thatallrelationshipsbetweenmenandwomenarebasedonpower:patriarchalmenwanttokeepallofit;nonpapatriarchalwomenwantpowertobeequallydistributed.Guillaumin(基約曼)observesthatmenaredefinedprimarilyandreferredtoprimarilyintermsofwhattheydo,accordingtotheirvalueinsocietyasparticipantsintheworkforce,andsoforth.Womenaredefinedprimarilyandreferredtoprimarilyintheirsex.Frenchfeministpsychoanalytictheoryisinterestedinpatriarchy'sinfluenceonwomen'spsychologicalexperienceandcreativity.Itsfocusisontheindividualpsyche,notongroupexperience.Itisnotlimitedtotheeconomic,political,andsocialdomains;itincludeswomen'spsychologicalrepressionattheleveloftheunconsciousaswell.Awomancan'tbeliberatedinanymeaningfulwayifshedoesn'tknowthatsheneedstobeliberated.ForCixous(西蘇),womenwillnotlearntoresistpatriarchalthinkingbybecomingpartofthepatriarchalpowerstructure,thatis,byobtainingequalstatusandequalopportunityincurrentpatriarchalsociety.Wethereforeneedanew,femininelanguagethatunderminesoreliminatesthepatriarchalbinarythinkingthatoppressesandsilenceswomen.(P100)Frenchpsychoanalyticfeminism'stendencytowardabstractionhasthedoublepay-off(1)beingdifficultfornovicestounderstand,therebysecuringthepositionofthoseprefessors,theorists,andliterarycriticsalreadyholdingacademicpowerinthefieldofcriticaltheory,and(2)renderingFrenchfeminismvulnerabletoridiculeanddismissal,whichisratherironicgiventhattheworkofmanyleadingAmericantheoriesisoftenratherabstract.法國(guó)派女權(quán)主義批評(píng)更關(guān)注女性寫作的語言和文本，更多的體現(xiàn)出解構(gòu)主義的特色其代表人物對(duì)“女性本質(zhì)論”和“女性文學(xué)傳統(tǒng)”的命題持懷疑態(tài)度，認(rèn)為如果一定要尋找固有的“女性文學(xué)傳統(tǒng)”，客觀上反而有可能維持父權(quán)制的文學(xué)史觀。她們的批評(píng)吸收了德里達(dá)的解構(gòu)主義和拉康的解構(gòu)話的精神分析理論的某些思想，面相未來，重點(diǎn)放在“女性寫作”上，希望建立一種標(biāo)舉差異的文學(xué)烏托邦式的符號(hào)學(xué)。露絲·伊瑞格瑞,是法國(guó)派女權(quán)主義又一位重要批評(píng)家,她提出了獨(dú)特的“女性譜系”和“女人腔”（女人腔）主張。指出,在這個(gè)社會(huì)中,人的肉體被符碼化了,人的生物學(xué)、生理學(xué)結(jié)構(gòu)被賦予了不合理的文化意義,男性被認(rèn)為是雄健和有陽具(按:意謂有創(chuàng)造力),女性則是被動(dòng)的和被閹割的.這不是生物學(xué)的結(jié)論,而是身體的社會(huì)和心理學(xué)意義。她在《他看女人的反射鏡》一書中,對(duì)此作了更深入的分析,提出建立女性譜系的主張。

所謂“女性譜系”,是伊瑞格瑞吸收精神分析學(xué)的某些思想提出來的主張,核心是要建立一種新型母女關(guān)系,以取代俄狄浦斯三角關(guān)系中的男性中心.伊瑞格瑞的女性譜系論就是要否定這種父權(quán)制,重建起類似前俄狄浦斯階段的女性譜系,恢復(fù)一種新型的母女認(rèn)同關(guān)系(而不是“戀父”)。在這種女性譜系中,女性之間的關(guān)系上升為主體與主體間的關(guān)系,女性不再淪為單純的客體。與“女性譜系”論相應(yīng),伊瑞格瑞還提出了顛覆父權(quán)制的“女人腔”主張“女人腔”是指與男性理性化語言相對(duì)立的一種非理性的女性話語方式?！芭饲弧本哂邪輰?duì)立雙方于一體的功能,就消解了父權(quán)制堅(jiān)持的男女二元對(duì)立,否定了父權(quán)制對(duì)女性的統(tǒng)治與壓迫。（P102）伊萊恩·肖華爾特認(rèn)為,“法國(guó)女性主義批評(píng)實(shí)質(zhì)上是心理分析式的,強(qiáng)調(diào)壓抑；美國(guó)女性主義批評(píng)是文本式的,強(qiáng)調(diào)表達(dá)?！卑惤z·賈迪恩則明確指出美國(guó)和法國(guó)的女性主義批評(píng)有三大區(qū)別:1.美國(guó)女性主義批評(píng)重視作者的性別和經(jīng)驗(yàn);