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身体在伊瑞格蕾(Irigaray)的“女人话”(parler-femme/female language),西苏(Cixous)的“女性写作”(ecriture feminine/women’s writing)和克里斯蒂娃(Kristeva)的“符号界”(the semiotic)理论当中都占有重要位置。但前两者所强调的女性话语依然是建立在本质主义的女性身体基础上的,因此在颠覆男性—意识/女性—身体这个西方传统二元对立项的同时又无形中使之强化。克里斯蒂娃则摆脱了本质主义的身体,倡导回归母性空间和身体性的符号界。这就取消了原有的二元对立,使女性话语成为男性和女性都可以介入的反男性中心话语和理性主义的表达方式。
The body is found in Irigaray’s parler-femme / female language, Cixous’s ecriture feminine / women’s writing and Kristeva, The semiotic theory holds a prominent place. However, the female discourse emphasized by the former two is still based on the essentialist female body, so it is virtually invisible to subvert the male-conscious / female-body duality. Kristeva freed himself from the essentialist body and advocated the return to the symbolic space of maternal space and body. This canceled the original binary opposition and made female discourse an expression of anti-male discourse and rationalism that both men and women can intervene.