Becoming less unreasonable: A reply to Sherman

Philosophy

Social Epistemology Review and Reply Collective, 2015 Vol. 4, No. 7, 59-62. http://wp.me/p1Bfg0-2cw 59 Becoming Less Unreasonable: A Reply to Sherman Mark Alfano, University of Oregon "I'm the most reasonable, responsible person here in Washington." That's what John Boehner, the Republican Speaker of the House of Representatives, said in an interview with ABC News on November 9th, 2012. Whether you agree with Boehner or not, you might worry about anyone who endorses such a claim about themselves. No one is perfect, after all, and it's likely that thinking of yourself as reasonable and fair in your opinions makes it harder to recognize and correct your own mistakes. In "There's No (Testimonial) Justice" (2015), Benjamin R. Sherman raises a related concern about the pursuit of epistemic justice. Miranda Fricker coined this term to name "a distinctively epistemic kind of injustice [...] a wrong done to someone specifically in their capacity as a knower" (2007, 1). One such wrong is testimonial injustice, which occurs "when a prejudice causes a hearer to give a deflated level of credibility to a speaker's word" (1). Fricker argues that, aside from the instrumental harm this can cause, by excluding people from "trustful conversation" (53) testimonial injustice harms them as givers of knowledge and hence as members of the epistemic community. Systematically distrusting someone is a way of casting them out of the group. Self-Improvement Naturally, many people would be dismayed to learn that they have participated in such exclusion. Fricker recommends the cultivation of corrective testimonial justice as an antidote. Someone embodies the ideal of naïve testimonial justice if they simply have no prejudices. Perhaps such innocents exist, but emerging evidence in developmental psychology suggests that pre-verbal infants become worse at distinguishing the faces and emotions of members of another race between 5 and 9 months in age (Vogel et al. 2012). If we end up with biases before we even learn to talk, the prospects of protecting naïve testimonial injustice are bleak. Instead, though, someone can follow Fricker's advice to resolve to revise upward the credence he lends to members of stigmatized groups. As she puts it, "The guiding ideal is to neutralize any negative impact of prejudice in one's credibility judgments by compensating upwards to reach the degree of credibility that would have been given were it not for the prejudice" (91-2). This is where Sherman's concern arises. While it would be good to achieve corrective testimonial justice, he argues that efforts in this direction are likely to fail or even backfire. The problem, in a nutshell, is that we're all like John Boehner. We always think that our opinions are reasonable and that the credence we lend to others is appropriate. If you thought your credence in someone's testimony was too low, you would already have revised it. Of course, someone who explicitly endorses a biased view can revise that opinion, but many biases are implicit. Someone embodies a bias for Xs to the extent that she favors Xs in virtue of their being Xs; someone embodies a bias against Ys to the extent that she Social Epistemology Review and Reply Collective, 2015 Vol. 4, No. 7, 59-62. http://wp.me/p1Bfg0-2cw 60 disfavors Ys in virtue of their being Ys. An explicit bias is one that the biased individual has some introspective awareness of, whereas an implicit bias is inaccessible to the biased individual's consciousness. Someone who endorses the claim that women are less competent than men exhibits an explicit bias against women; someone who rejects this claim but nevertheless unknowingly associates competence more closely with men than with women embodies an implicit bias. The distinction between these two types of bias is cross-cutting, and biases come in degrees. For instance, someone could have a strong implicit bias in favor of members of one group despite a weak explicit bias against them, and someone could have a weak implicit bias in favor of members of one group while also harboring a strong explicit bias for them. Someone who explicitly endorses anti-racist and feminist attitudes might nevertheless harbor implicit biases against racial minorities and women. By definition, such biases are not easily introspected. A sufficiently thoughtful and informed person might suspect themselves of having such biases, and there are now tests of implicit bias freely available online at www.projectimplicit.com and elsewhere. Sherman's concern is that, even if someone adopted a policy aimed at reinflating the credence he assigned to members of stigmatized groups, he would not be in a position to recognize when to implement the policy or how much to adjust his credence. Indeed, the impressive literature on anchoring and adjustment (Epley and Gilovich 2006) suggests that under-correction is more or less guaranteed. Within the virtue epistemology paradigm, it's possible to respond to this problem by emphasizing epistemic humility rather than corrective testimonial justice. Sherman (10) is amenable to this suggestion, but I worry that epistemic humility may be even more difficult to cultivate than epistemic justice. Intentionally tracking how humble you are seems like a pretty bad way to become humble. Now What? In the remainder of this post, I want to focus on two ways for virtue epistemologists to respond to Sherman's paper: negative role models and going social (and distal). Sherman points out that a traditional tool of character development recommended by virtue theorists is the role model-someone the aspirant to virtue admires and tries to copy in thought, feeling, and action. Sherman argues persuasively that we are likely to choose role models who are epistemically unjust in exactly the same ways we are. Since I consider myself reasonable, I probably won't consider someone very different from me a paragon of epistemic virtue. As Sherman (18) argues-and as Cassam (forthcoming) explores at greater length-it may be more effective to focus on avoiding vice than to try to cultivate virtue. But what good is a role model then? A negative role model for X is someone who is similar enough to X in important respects, whom X admires, but who also exemplifies vices to which X is vulnerable. X can empathize with his negative role model more easily than a positive role model, and X can use that empathic connection to better understand and flag moments when he's susceptible to vice. One further benefit of using negative rather than positive role models is that there are so many more of them, and we tend to know them better than alleged positive role models. Asking yourself, Social Epistemology Review and Reply Collective, 2015 Vol. 4, No. 7, 59-62. http://wp.me/p1Bfg0-2cw 61 "What would Jesus do?" may not be much help, but asking yourself, "What mistake would my dad make?" may be a useful corrective. Negative role models, if they work, point to my other suggestion. In my own research (Alfano 2013, 2015a, 2015b, forthcoming a, forthcoming b), I argue that the individualism and independence presupposed by virtue theoretic approaches to ethics and epistemology are empirically untenable. Whether we like it or not, each of us relies on other people in hugely complex ways. Maybe what it means to be a virtuous person, given this, is to be appropriately disposed and suitably integrated into a material environment and a social milieu. If this suggestion is on the right track, then promoting epistemic justice could be achieved not only by changing the individual agent but also by ameliorating the material or social context. Getting a friend to confront me when I might be acting in a biased way seems to help (Czopp et al. 2006), as does my confronting others when they seem to be biased (Rasinski et al. 2013). As McGeer (forthcoming) argues, being a member of the moral community seems to involve both being a valid target for such acts of holding responsible and being situated to hold others responsible oneself. Going to the trouble to confront bias-whether explicit or implicit-is a way of demonstrating one's own commitment to norms of fairness, and therefore a way of putting oneself on the hook to be held responsible by others and oneself. People may not be able to control their biases in the moment, both because they are hard to detect and because constantly exercising vigilance about one's biases is cognitively exhausting. Another, more tractable, notion of control in the context of overcoming implicit bias is Clark's (2007) notion of ecological control. Instead of changing myself (narrowly conceived), I can take control by selecting or designing my environment. Research into the controllability of implicit biases is still at an early stage, but there are already some useful suggestions available. For instance, interventions that have shown some promise of mitigating implicit bias in a longitudinal study (Devine et al. 2012) include stereotype replacement (a proximal, higher-order strategy of recognizing, labeling, and replacing an initially negative stereotype activation), counter-stereotypic imaging (a distal, higher-order strategy of dwelling on real or imaginary counterstereotypic exemplars), individuation (a wide-ranging strategy that involves seeking and obtaining specific information about members of stereotyped groups, in order to recognize differences among them), perspective taking (another wide-ranging strategy that involves imagining oneself into the shoes of a member of a stereotyped group, thereby reducing psychological distance), and increasing opportunities for contact (a distal strategy that puts one in a position to individuate members of the stereotyped group and have positive interactions with them). Contact details: firstname.lastname@example.com Social Epistemology Review and Reply Collective, 2015 Vol. 4, No. 7, 59-62. http://wp.me/p1Bfg0-2cw 62 References Alfano, Mark. Character as Moral Fiction. Cambridge, UK: Cambridge University Press, 2013. Alfano, Mark. "Ramsifying Virtue Theory. In Current Controversies in Virtue Theory, edited by Mark Alfano, 124-135. New York: Routledge, 2015a. Alfano, Mark. "Friendship and the Structure of Trust. In From Personality to Virtue: Essays on the Philosophy of Character, edited by Alberto Masala and Jonathan Webber. Oxford, UK: Oxford University Press, 2015b. Alfano, Mark. Moral Psychology: An Introduction. Cambridge, UK: Polity, forthcoming a. Alfano, Mark. "Epistemic Situationism: An Extended Prolepsis." In Epistemic Situationism, edited by Abrol Fairweather and Mark Alfano. Oxford, UK: Oxford University Press, forthcoming b. Cassam, Quassim. "Vice Epistemology." The Monist, forthcoming. Clark, Andy. "Soft Selves and Ecological Control." In Distributed Cognition and the Will, edited by Don Ross, David Spurrett, Harold Kincaid and G. Lynn Stephens, 101–22. Cambridge, MA: MIT Press, 2007. Czopp, Alexander M., Margo J. Monteith, Aimee Y. Mark "Standing Up for Change: Reducing Bias Through Interpersonal Confrontation." Journal of Personality and Social Psychology, 90, no. 5 (2006): 784–803. Devine, Patricia G, Patrick S. Forscher, Anthony J. Austin, and William T. L. Cox "Long-Term Reduction in Implicit Bias: A Prejudice Habit-Breaking Intervention." Journal of Experimental Social Psychology, 48, no. 6 (2012): 1267–78. Epley, Nicholas and Thomas Gilovich. "The Anchoring-and-Adjustment Heuristic: Why the Adjustments are Insufficient." Psychological Science, 17, no. 4 (2006): 31118. Fricker, Miranda. Epistemic Injustice. Oxford: UK: Oxford University Press, 2007. McGeer, Victoria "Building a Better Theory of Responsibility." Philosophical Studies, forthcoming. Rasinski, Heather M., Andrew L. Geers and Alexander M. Czopp. "I Guess What He Said Wasn't That Bad": Dissonance in Nonconfronting Targets of Prejudice." Social Psychology Bulletin 39, no. 7 (2013): 856–69. Sherman, Benjamin R. "There's No (Testimonial) Justice: Why Pursuit of a Virtue is Not the Solution to Epistemic Injustice." Social Epistemology (2015): 1-22. doi:10.1080/02691728.2015.1031852. Vogel, Margaret, Alexandra Monesson and Lisa S. Scott. "Building Biases in Infancy: The Influence of Race on Face and Voice Emotion Matching." Developmental Science, (2012): 1-14.


The Laugh of the Medusa

Philosophy

The Laugh of the Medusa Author(s): Helene Cixous, Keith Cohen, Paula Cohen Source: Signs, Vol. 1, No. 4 (Summer, 1976), pp. 875-893 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/3173239 Accessed: 06/04/2009 18:14 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ucpress. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact firstname.lastname@example.com. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to Signs. http://www.jstor.org VIEWPOINT The Laugh of the Medusa Helene Cixous Translated by Keith Cohen and Paula Cohen I shall speak about women's writing: about what it will do. Woman must write her self: must write about women and bring women to writing, from which they have been driven away as violently as from their bodies-for the same reasons, by the same law, with the same fatal goal. Woman must put herself into the text-as into the world and into history-by her own movement. The future must no longer be determined by the past. I do not deny that the effects of the past are still with us. But I refuse to strengthen them by repeating them, to confer upon them an irremovability the equivalent of destiny, to confuse the biological and the cultural. Anticipation is imperative. Since these reflections are taking shape in an area just on the point of being discovered, they necessarily bear the mark of our time-a time during which the new breaks away from the old, and, more precisely, the (feminine) new from the old (la nouvelle de l'ancien). Thus, as there are no grounds for establishing a discourse, but rather an arid millennial ground to break, what I say has at least two sides and two aims: to break up, to destroy; and to foresee the unforeseeable, to project. I write this as a woman, toward women. When I say "woman," I'm speaking of woman in her inevitable struggle against conventional man; and of a universal woman subject who must bring women to their senses This is a revised version of "Le Rire de la Meduse," which appeared in L'Arc (1975), pp. 39-54. [Signs: Journal of Women in Culture and Society 1976, vol. 1, no. 4] ? 1976 by The University of Chicago. All rights reserved. 875 Laugh of the Medusa and to their meaning in history. But first it must be said that in spite of the enormity of the repression that has kept them in the "dark"-that dark which people have been trying to make them accept as their attribute-there is, at this time, no general woman, no one typical woman. What they have in common I will say. But what strikes me is the infinite richness of their individual constitutions: you can't talk about a female sexuality, uniform, homogeneous, classifiable into codes-any more than you can talk about one unconscious resembling another. Women's imaginary is inexhaustible, like music, painting, writing: their stream of phantasms is incredible. I have been amazed more than once by a description a woman gave me of a world all her own which she had been secretly haunting since early childhood. A world of searching, the elaboration of a knowledge, on the basis of a systematic experimentation with the bodily functions, a passionate and precise interrogation of her erotogeneity. This practice, extraordinarily rich and inventive, in particular as concerns masturbation , is prolonged or accompanied by a production of forms, a veritable aesthetic activity, each stage of rapture inscribing a resonant vision, a composition, something beautiful. Beauty will no longer be forbidden. I wished that that woman would write and proclaim this unique empire so that other women, other unacknowledged sovereigns, might exclaim: I, too, overflow; my desires have invented new desires, my body knows unheard-of songs. Time and again I, too, have felt so full of luminous torrents that I could burst-burst with forms much more beautiful than those which are put up in frames and sold for a stinking fortune. And I, too, said nothing, showed nothing; I didn't open my mouth, I didn't repaint my half of the world. I was ashamed. I was afraid, and I swallowed my shame and my fear. I said to myself: You are mad! What's the meaning of these waves, these floods, these outbursts? Where is the ebullient, infinite woman who, immersed as she was in her naivete, kept in the dark about herself, led into self-disdain by the great arm of parental-conjugal phallocentrism, hasn't been ashamed of her strength? Who, surprised and horrified by the fantastic tumult of her drives (for she was made to believe that a well-adjusted normal woman has a ... divine composure), hasn't accused herself of being a monster? Who, feeling a funny desire stirring inside her (to sing, to write, to dare to speak, in short, to bring out something new), hasn't thought she was sick? Well, her shameful sickness is that she resists death, that she makes trouble. And why don't you write? Write! Writing is for you, you are for you; your body is yours, take it. I know why you haven't written. (And why I didn't write before the age of twenty-seven.) Because writing is at once too high, too great for you, it's reserved for the great-that is, for "great men"; and it's "silly." Besides, you've written a little, but in secret. And it 876 Cixous Summer 1976 877 wasn't good, because it was in secret, and because you punished yourself for writing, because you didn't go all the way; or because you wrote, irresistibly, as when we would masturbate in secret, not to go further, but to attenuate the tension a bit, just enough to take the edge off. And then as soon as we come, we go and make ourselves feel guilty-so as to be forgiven; or to forget, to bury it until the next time. Write, let no one hold you back, let nothing stop you: not man; not the imbecilic capitalist machinery, in which publishing houses are the crafty, obsequious relayers of imperatives handed down by an economy that works against us and off our backs; and not yourself. Smug-faced readers, managing editors, and big bosses don't like the true texts of women-female-sexed texts. That kind scares them. I write woman: woman must write woman. And man, man. So only an oblique consideration will be found here of man; it's up to him to say where his masculinity and femininity are at: this will concern us once men have opened their eyes and seen themselves clearly.1 Now women return from afar, from always: from "without," from the heath where witches are kept alive; from below, from beyond "culture "; from their childhood which men have been trying desperately to make them forget, condemning it to "eternal rest." The little girls and their "ill-mannered" bodies immured, well-preserved, intact unto themselves , in the mirror. Frigidified. But are they ever seething underneath! What an effort it takes-there's no end to it-for the sex cops to bar their threatening return. Such a display of forces on both sides that the struggle has for centuries been immobilized in the trembling equilibrium of a deadlock. Here they are, returning, arriving over and again, because the unconscious is impregnable. They have wandered around in circles, confined to the narrow room in which they've been given a deadly brainwashing. You can incarcerate them, slow them down, get away with the old Apartheid routine, but for a time only. As soon as they begin to speak, at the same time as they're taught their name, they can be taught that their territory is black: because you are Africa, you are black. Your 1. Men still have everything to say about their sexuality, and everything to write. For what they have said so far, for the most part, stems from the opposition activity/passivity, from the power relation between a fantasized obligatory virility meant to invade, to colonize , and the consequential phantasm of woman as a "dark continent" to penetrate and to "pacify." (We know what "pacify" means in terms of scotomizing the other and misrecognizing the self.) Conquering her, they've made haste to depart from her borders, to get out of sight, out of body. The way man has of getting out of himself and into her whom he takes not for the other but for his own, deprives him, he knows, of his own bodily territory. One can understand how man, confusing himself with his penis and rushing in for the attack, might feel resentment and fear of being "taken" by the woman, of being lost in her, absorbed, or alone. Signs Laugh of the Medusa continent is dark. Dark is dangerous. You can't see anything in the dark, you're afraid. Don't move, you might fall. Most of all, don't go into the forest. And so we have internalized this horror of the dark. Men have committed the greatest crime against women. Insidiously, violently, they have led them to hate women, to be their own enemies, to mobilize their immense strength against themselves, to be the executants of their virile needs. They have made for women an antinarcissism! A narcissism which loves itself only to be loved for what women haven't got! They have constructed the infamous logic of antilove. We the precocious, we the repressed of culture, our lovely mouths gagged with pollen, our wind knocked out of us, we the labyrinths, the ladders, the trampled spaces, the bevies-we are black and we are beautiful . We're stormy, and that which is ours breaks loose from us without our fearing any debilitation. Our glances, our smiles, are spent; laughs exude from all our mouths; our blood flows and we extend ourselves without ever reaching an end; we never hold back our thoughts, our signs, our writing; and we're not afraid of lacking. What happiness for us who are omitted, brushed aside at the scene of inheritances; we inspire ourselves and we expire without running out of breath, we are everywhere! From now on, who, if we say so, can say no to us? We've come back from always. It is time to liberate the New Woman from the Old by coming to know her-by loving her for getting by, for getting beyond the Old without delay, by going out ahead of what the New Woman will be, as an arrow quits the bow with a movement that gathers and separates the vibrations musically, in order to be more than her self. I say that we must, for, with a few rare exceptions, there has not yet been any writing that inscribes femininity; exceptions so rare, in fact, that, after plowing through literature across languages, cultures, and ages,2 one can only be startled at this vain scouting mission. It is well known that the number of women writers (while having increased very slightly from the nineteenth century on) has always been ridiculously small. This is a useless and deceptive fact unless from their species of female writers we do not first deduct the immense majority whose workmanship is in no way different from male writing, and which either obscures women or reproduces the classic representations of women (as sensitive-intuitive-dreamy, etc.)3 2. I am speaking here only of the place "reserved" for women by the Western world. 3. Which works, then, might be called feminine? I'll just point out some examples: one would have to give them full readings to bring out what is pervasively feminine in their significance. Which I shall do elsewhere. In France (have you noted our infinite poverty in this field?-the Anglo-Saxon countries have shown resources of distinctly greater consequence ), leafing through what's come out of the twentieth century-and it's not much-the 878 Cixous Summer 1976 879 Let me insert here a parenthetical remark. I mean it when I speak of male writing. I maintain unequivocally that there is such a thing as marked writing; that, until now, far more extensively and repressively than is ever suspected or admitted, writing has been run by a libidinal and cultural-hence political, typically masculine-economy; that this is a locus where the repression of women has been perpetuated, over and over, more or less consciously, and in a manner that's frightening since it's often hidden or adorned with the mystifying charms of fiction; that this locus has grossly exaggerated all the signs of sexual opposition (and not sexual difference), where woman has never her turn to speak-this being all the more serious and unpardonable in that writing is precisely the very possibility of change, the space that can serve as a springboard for subversive thought, the precursory movement of a transformation of social and cultural structures. Nearly the entire history of writing is confounded with the history of reason, of which it is at once the effect, the support, and one of the privileged alibis. It has been one with the phallocentric tradition. It is indeed that same self-admiring, self-stimulating, self-congratulatory phallocentrism. With some exceptions, for there have been failures-and if it weren't for them, I wouldn't be writing (I-woman, escapee)-in that enormous machine that has been operating and turning out its "truth" for centuries. There have been poets who would go to any lengths to slip something by at odds with tradition-men capable of loving love and hence capable of loving others and of wanting them, of imagining the woman who would hold out against oppression and constitute herself as a superb, equal, hence "impossible" subject, untenable in a real social framework. Such a woman the poet could desire only by breaking the codes that negate her. Her appearance would necessarily bring on, if not revolution-for the bastion was supposed to be immutable-at least harrowing explosions. At times it is in the fissure caused by an earthquake, through that radical mutation of things brought on by a material upheaval when every structure is for a moment thrown off balance and an ephemeral wildness sweeps order away, that the poet slips something by, for a brief span, of woman. Thus did Kleist expend himself in his yearning for the existence of sister-lovers, maternal daughters, mother-sisters, who never hung their heads in shame. Once the palace of magistrates is restored, it's time to pay: immediate bloody death to the uncontrollable elements. But only the poets-not the novelists, allies of representationalism. Because poetry involves gaining strength through the unconscious and only inscriptions of femininity that I have seen were by Colette, Marguerite Duras, ... and Jean Genet. Si.sS Laugh of the Medusa because the unconscious, that other limitless country, is the place where the repressed manage to survive: women, or as Hoffmann would say, fairies. She must write her self, because this is the invention of a new insurgent writing which, when the moment of her liberation has come, will allow her to carry out the indispensable ruptures and transformations in her history, first at two levels that cannot be separated. a) Individually. By writing her self, woman will return to the body which has been more than confiscated from her, which has been turned into the uncanny stranger on display-the ailing or dead figure, which so often turns out to be the nasty companion, the cause and location of inhibitions. Censor the body and you censor breath and speech at the same time. Write your self. Your body must be heard. Only then will the immense resources of the unconscious spring forth. Our naphtha will spread, throughout the world, without dollars-black or gold -nonassessed values that will change the rules of the old game. To write. An act which will not only "realize" the decensored relation of woman to her sexuality, to her womanly being, giving her access to her native strength; it will give her back her goods, her pleasures, her organs, her immense bodily territories which have been kept under seal; it will tear her away from the superegoized structure in which she has always occupied the place reserved for the guilty (guilty of everything, guilty at every turn: for having desires, for not having any; for being frigid, for being "too hot"; for not being both at once; for being too motherly and not enough; for having children and for not having any; for nursing and for not nursing ... )-tear her away by means of this research, this job of analysis and illumination, this emancipation of the marvelous text of her self that she must urgently learn to speak. A woman without a body, dumb, blind, can't possibly be a good fighter. She is reduced to being the servant of the militant male, his shadow. We must kill the false woman who is preventing the live one from breathing. Inscribe the breath of the whole woman. b) An act that will also be marked by woman's seizing the occasion to speak, hence her shattering entry into history, which has always been based on her suppression. To write and thus to forge for herself the antilogos weapon. To become at will the taker and initiator, for her own right, in every symbolic system, in every political process. It is time for women to start scoring their feats in written and oral language. Every woman has known the torment of getting up to speak. Her heart racing, at times entirely lost for words, ground and language slipping away-that's how daring a feat, how great a transgression it is for a woman to speak-even just open her mouth-in public. A double distress , for even if she transgresses, her words fall almost always upon the 880 Cixous Summer 1976 881 deaf male ear, which hears in language only that which speaks in the masculine. It is by writing, from and toward women, and by taking up the challenge of speech which has been governed by the phallus, that women will confirm women in a place other than that which is reserved in and by the symbolic, that is, in a place other than silence. Women should break out of the snare of silence. They shouldn't be conned into accepting a domain which is the margin or the harem. Listen to a woman speak at a public gathering (if she hasn't painfully lost her wind). She doesn't "speak," she throws her trembling body forward ; she lets go of herself, she flies; all of her passes into her voice, and it's with her body that she vitally supports the "logic" of her speech. Her flesh speaks true. She lays herself bare. In fact, she physically materializes what she's thinking; she signifies it with her body. In a certain way she inscribes what she's saying, because she doesn't deny her drives the intractable and impassioned part they have in speaking. Her speech, even when "theoretical" or political, is never simple or linear or "objectified," generalized: she draws her story into history. There is not that scission, that division made by the common man between the logic of oral speech and the logic of the text, bound as he is by his antiquated relation-servile, calculating-to mastery. From which proceeds the niggardly lip service which engages only the tiniest part of the body, plus the mask. In women's speech, as in their writing, that element which never stops resonating, which, once we've been permeated by it, profoundly and imperceptibly touched by it, retains the power of moving us-that element is the song: first music from the first voice of love which is alive in every woman. Why this privileged relationship with the voice? Because no woman stockpiles as many defenses for countering the drives as does a man. You don't build walls around yourself, you don't forego pleasure as "wisely" as he. Even if phallic mystification has generally contaminated good relationships, a woman is never far from "mother" (I mean outside her role functions: the "mother" as nonname and as source of goods). There is always within her at least a little of that good mother's milk. She writes in white ink. Woman for women.--There always remains in woman that force which produces/is produced by the other-in particular, the other woman. In her, matrix, cradler; herself giver as her mother and child; she is her own sister-daughter. You might object, "What about she who is the hysterical offspring of a bad mother?" Everything will be changed once woman gives woman to the other woman. There is hidden and always ready in woman the source; the locus for the other. The mother, too, is a metaphor. It is necessary and sufficient that the best of herself be given to woman by another woman for her to be able to love herself and return in love the body that was "born" to her. Touch me, caress me, Signs Laugh of the Medusa you the living no-name, give me my self as myself. The relation to the "mother," in termsof intense pleasure and violence, is curtailed no more than the relation to childhood (the child that she was, that she is, that she makes, remakes, undoes, there at the point where, the same, she others herself). Text: my body-shot through with streams of song; I don't mean the overbearing, clutchy "mother" but, rather, what touches you, the equivoice that affects you, fills your breast with an urge to come to language and launches your force; the rhythm that laughs you; the intimate recipient who makes all metaphors possible and desirable; body (body? bodies?), no more describable than god, the soul, or the Other; that part of you that leaves a space between yourself and urges you to inscribe in language your woman's style. In women there is always more or less of the mother who makes everything all right, who nourishes, and who stands up against separation; a force that will not be cut off but will knock the wind out of the codes. We will rethink womankind beginning with every form and every period of her body. The Americans remind us, "We are all Lesbians"; that is, don't denigrate woman, don't make of her what men have made of you. Because the "economy" of her drives is prodigious, she cannot fail, in seizing the occasion to speak, to transform directly and indirectly all systems of exchange based on masculine thrift. Her libido will produce far more radical effects of political and social change than some might like to think. Because she arrives, vibrant, over and again, we are at the beginning of a new history, or rather of a process of becoming in which several histories intersect with one another. As subject for history, woman always occurs simultaneously in several places. Woman un-thinks4 the unifying, regulating history that homogenizes and channels forces, herding contradictions into a single battlefield. In woman, personal history blends together with the history of all women, as well as national and world history. As a militant, she is an integral part of all liberations. She must be farsighted, not limited to a blow-by-blow interaction. She foresees that her liberation will do more than modify power relations or toss the ball over to the other camp; she will bring about a mutation in human relations, in thought, in all praxis: hers is not simply a class struggle, which she carries forward into a much vaster movement. Not that in order to be a woman-in-struggle(s) you have to leave the class struggle or repudiate it; but you have to split it open, spread it out, push it forward, fill it with the fundamental struggle so as to prevent the class struggle, or any other struggle for the liberation of a class or people, from operating as a form of repression, pretext for postponing the inevitable, the staggering alteration in power relations and in the pro4 . "De-pense," a neologism formed on the verb penser, hence "unthinks," but also "spends" (from depenser) (translator's note). 882 Cixous Summer 1976 883 duction of individualities. This alteration is already upon us-in the United States, for example, where millions of night crawlers are in the process of undermining the family and disintegrating the whole of American sociality. The new history is coming; it's not a dream, though it does extend beyond men's imagination, and for good reason. It's going to deprive them of their conceptual orthopedics, beginning with the destruction of their enticement machine. It is impossible to define a feminine practice of writing, and this is an impossibility that will remain, for this practice can never be theorized, enclosed, coded-which doesn't mean that it doesn't exist. But it will always surpass the discourse that regulates the phallocentric system; it does and will take place in areas other than those subordinated to philosophico-theoretical domination. It will be conceived of only by subjects who are breakers of automatisms, by peripheral figures that no authority can ever subjugate. Hence the necessity to affirm the flourishes of this writing, to give form to its movement, its near and distant byways. Bear in mind to begin with (1) that sexual opposition, which has always worked for man's profit to the point of reducing writing, too, to his laws, is only a historico-cultural limit. There is, there will be more and more rapidly pervasive now, a fiction that produces irreducible effects.of femininity. (2) That it is through ignorance that most readers, critics, and writers of both sexes hesitate to admit or deny outright the possibility or the pertinence of a distinction between feminine and masculine writing. It will usually be said, thus disposing of sexual difference: either that all writing, to the extent that it materializes, is feminine; or, inversely-but it comes to the same thing-that the act of writing is equivalent to masculine masturbation (and so the woman who writes cuts herself out a paper penis); or that writing is bisexual, hence neuter, which again does away with differentiation . To admit that writing is precisely working (in) the inbetween , inspecting the process of the same and of the other without which nothing can live, undoing the work of death-to admit this is first to want the two, as well as both, the ensemble of the one and the other, not fixed in sequences of struggle and expulsion or some other form of death but infinitely dynamized by an incessant process of exchange from one subject to another. A process of different subjects knowing one another and beginning one another anew only from the living boundaries of the other: a multiple and inexhaustible course with millions of encounters and transformations of the same into the other and into the in-between, from which woman takes her forms (and man, in his turn; but that's his other history). In saying "bisexual, hence neuter," I am referring to the classic conception of bisexuality, which, squashed under the emblem of castraSigns

Laugh of the Medusa tion fear and along with the fantasy of a "total" being (though composed of two halves), would do away with the difference experienced as an operation incurring loss, as the mark of dreaded sectility. To this self-effacing, merger-type bisexuality, which would conjure away castration (the writer who puts up his sign: "bisexual written here, come and see," when the odds are good that it's neither one nor the other), I oppose the other bisexuality on which every subject not enclosed in the false theater of phallocentric representationalism has founded his/her erotic universe. Bisexuality: that is, each one's location in self (reperage en soi) of the presence-variously manifest and insistent according to each person, male or female-of both sexes, nonexclusion either of the difference or of one sex, and, from this "self-permission," multiplication of the effects of the inscription of desire, over all parts of my body and the other body. Now it happens that at present, for historico-cultural reasons, it is women who are opening up to and benefiting from this vatic bisexuality which doesn't annul differences but stirs them up, pursues them, increases their number. In a certain way, "woman is bisexual"; man-it's a secret to no one-being poised to keep glorious phallic monosexuality in view. By virtue of affirming the primacy of the phallus and of bringing it into play, phallocratic ideology has claimed more than one victim. As a woman, I've been clouded over by the great shadow of the scepter and been told: idolize it, that which you cannot brandish. But at the same time, man has been handed that grotesque and scarcely enviable destiny (just imagine) of being reduced to a single idol with clay balls. And consumed, as Freud and his followers note, by a fear of being a woman! For, if psychoanalysis was constituted from woman, to repress femininity (and not so successful a repression at that-men have made it clear), its account of masculine sexuality is now hardly refutable; as with all the "human" sciences, it reproduces the masculine view, of which it is one of the effects. Here we encounter the inevitable man-with-rock, standing erect in his old Freudian realm, in the way that, to take the figure back to the point where linguistics is conceptualizing it "anew," Lacan preserves it in the sanctuary of the phallos (0) "sheltered" from castration's lack! Their "symbolic" exists, it holds power-we, the sowers of disorder, know it only too well. But we are in no way obliged to deposit our lives in their banks of lack, to consider the constitution of the subject in terms of a drama manglingly restaged, to reinstate again and again the religion of the father. Because we don't want that. We don't fawn around the supreme hole. We have no womanly reason to pledge allegiance to the negative. The feminine (as the poets suspected) affirms: ". . . And yes," says Molly, carrying Ulysses off beyond any book and toward the new writing; "I said yes, I will Yes." The Dark Continent is neither dark nor unexplorable.-It is still unex884 Cixous Summer 1976 885 plored only because we've been made to believe that it was too dark to be explorable. And because they want to make us believe that what interests us is the white continent, with its monuments to Lack. And we believed. They riveted us between two horrifying myths: between the Medusa and the abyss. That would be enough to set half the world laughing, except that it's still going on. For the phallologocentric sublation5 is with us, and it's militant, regenerating the old patterns, anchored in the dogma of castration. They haven't changed a thing: they've theorized their desire for reality! Let the priests tremble, we're going to show them our sexts! Too bad for them if they fall apart upon discovering that women aren't men, or that the mother doesn't have one. But isn't this fear convenient for them? Wouldn't the worst be, isn't the worst, in truth, that women aren't castrated, that they have only to stop listening to the Sirens (for the Sirens were men) for history to change its meaning? You only have to look at the Medusa straight on to see her. And she's not deadly. She's beautiful and she's laughing. Men say that there are two unrepresentable things: death and the feminine sex. That's because they need femininity to be associated with death; it's the jitters that gives them a hard-on! for themselves! They need to be afraid of us. Look at the trembling Perseuses moving backward toward us, clad in apotropes. What lovely backs! Not another minute to lose. Let's get out of here. Let's hurry: the continent is not impenetrably dark. I've been there often. I was overjoyed one day to run into Jean Genet. It was in Pompes funebres.6 He had come there led by his Jean. There are some men (all too few) who aren't afraid of femininity. Almost everything is yet to be written by women about femininity: about their sexuality, that is, its infinite and mobile complexity, about their eroticization, sudden turn-ons of a certain miniscule-immense area of their bodies; not about destiny, but about the adventure of such and such a drive, about trips, crossings, trudges, abrupt and gradual awakenings , discoveries of a zone at one time timorous and soon to be forthright . A woman's body, with its thousand and one thresholds of ardor-once, by smashing yokes and censors, she lets it articulate the profusion of meanings that run through it in every direction-will make the old single-grooved mother tongue reverberate with more than one language. We've been turned away from our bodies, shamefully taught to ignore them, to strike them with that stupid sexual modesty; we've been made victims of the old fool's game: each one will love the other sex. I'll give you your body and you'll give me mine. But who are the men who give women the body that women blindly yield to them? Why so few 5. Standard English term for the Hegelian Aufhebung, the French la releve. 6. Jean Genet, Pompesfunebres (Paris, 1948), p. 185. Signs Laugh of the Medusa texts? Because so few women have as yet won back their body. Women must write through their bodies, they must invent the impregnable language that will wreck partitions, classes, and rhetorics, regulations and codes, they must submerge, cut through, get beyond the ultimate reserve-discourse, including the one that laughs at the very idea of pronouncing the word "silence," the one that, aiming for the impossible, stops short before the word "impossible" and writes it as "the end." Such is the strength of women that, sweeping away syntax, breaking that famous thread (just a tiny little thread, they say) which acts for men as a surrogate umbilical cord, assuring them-otherwise they couldn't come-that the old lady is always right behind them, watching them make phallus, women will go right up to the impossible. When the "repressed" of their culture and their society returns, it's an explosive, utterly destructive, staggering return, with a force never yet unleashed and equal to the most forbidding of suppressions. For when the Phallic period comes to an end, women will have been either annihilated or borne up to the highest and most violent incandescence. Muffled throughout their history, they have lived in dreams, in bodies (though muted), in silences, in aphonic revolts. And with such force in their fragility; a fragility, a vulnerability, equal to their incomparable intensity. Fortunately, they haven't sublimated ; they've saved their skin, their energy. They haven't worked at liquidating the impasse of lives without futures. They have furiously inhabited these sumptuous bodies: admirable hysterics who made Freud succumb to many voluptuous moments impossible to confess, bombarding his Mosaic statue with their carnal and passionate body words, haunting him with their inaudible and thundering denunciations, dazzling, more than naked underneath the seven veils of modesty. Those who, with a single word of the body, have inscribed the vertiginous immensity of a history which is sprung like an arrow from the whole history of men and from biblico-capitalist society, are the women, the supplicants of yesterday, who come as forebears of the new women, after whom no intersubjective relation will ever be the same. You, Dora, you the indomitable , the poetic body, you are the true "mistress" of the Signifier. Before long your efficacity will be seen at work when your speech is no longer suppressed, its point turned in against your breast, but written out over against the other. In body.-More so than men who are coaxed toward social success, toward sublimation, women are body. More body, hence more writing. For a long time it has been in body that women have responded to persecution, to the familial-conjugal enterprise of domestication, to the repeated attempts at castrating them. Those who have turned their tongues 10,000 times seven times before not speaking are either dead 886 Cixous Summer 1976 887 from it or more familiar with their tongues and their mouths than anyone else. Now, I-woman am going to blow up the Law: an explosion henceforth possible and ineluctable; let it be done, right now, in language. Let us not be trapped by an analysis still encumbered with the old automatisms. It's not to be feared that language conceals an invincible adversary, because it's the language of men and their grammar. We mustn't leave them a single place that's any more theirs alone than we are. If woman has always functioned "within" the discourse of man, a signifier that has always referred back to the opposite signifier which annihilates its specific energy and diminishes or stifles its very different sounds, it is time for her to dislocate this "within," to explode it, turn it around, and seize it; to make it hers, containing it, taking it in her own mouth, biting that tongue with her very own teeth to invent for herself a language to get inside of. And you'll see with what ease she will spring forth from that "within"-the "within" where once she so drowsily crouched-to overflow at the lips she will cover the foam. Nor is the point to appropriate their instruments, their concepts, their places, or to begrudge them their position of mastery. Just because there's a risk of identification doesn't mean that we'll succumb. Let's leave it to the worriers, to masculine anxiety and its obsession with how to dominate the way things work-knowing "how it works" in order to "make it work." For us the point is not to take possession in order to internalize or manipulate, but rather to dash through and to "fly."7 Flying is woman's gesture-flying in language and making it fly. We have all learned the art of flying and its numerous techniques; for centuries we've been able to possess anything only by flying; we've lived in flight, stealing away, finding, when desired, narrow passageways, hidden crossovers. It's no accident that voler has a double meaning, that it plays on each of them and thus throws off the agents of sense. It's no accident: women take after birds and robbers just as robbers take after women and birds. They (illes)8 go by, fly the coop, take pleasure in jumbling the order of space, in disorienting it, in changing around the furniture, dislocating things and values, breaking them all up, emptying structures, and turning propriety upside down. What woman hasn't flown/stolen? Who hasn't felt, dreamt, performed the gesture that jams sociality? Who hasn't crumbled, held up to ridicule, the bar of separation? Who hasn't inscribed with her body the differential, punctured the system of couples and opposition? Who, by 7. Also, "to steal." Both meanings of the verb voler are played on, as the text itself explains in the following paragraph (translator's note). 8. Illes is a fusion of the masculine pronoun ils, which refers back to birds and robbers, with the feminine pronoun elles, which refers to women (translator's note). Signs Laugh of the Medusa some act of transgression, hasn't overthrown successiveness, connection, the wall of circumfusion? A feminine text cannot fail to be more than subversive. It is volcanic ; as it is written it brings about an upheaval of the old property crust, carrier of masculine investments; there's no other way. There's no room for her if she's not a he. If she's a her-she, it's in order to smash everything, to shatter the framework of institutions, to blow up the law, to break up the "truth" with laughter. For once she blazes her trail in the symbolic, she cannot fail to make of it the chaosmos of the "personal"-in her pronouns, her nouns, and her clique of referents. And for good reason. There will have been the long history of gynocide. This is known by the colonized peoples of yesterday, the workers, the nations, the species off whose backs the history of men has made its gold; those who have known the ignominy of persecution derive from it an obstinate future desire for grandeur; those who are locked up know better than their jailers the taste of free air. Thanks to their history, women today know (how to do and want) what men will be able to conceive of only much later. I say woman overturns the "personal," for if, by means of laws, lies, blackmail, and marriage, her right to herself has been extorted at the same time as her name, she has been able, through the very movement of mortal alienation, to see more closely the inanity of "propriety," the reductive stinginess of the masculine-conjugal subjective economy, which she doubly resists. On the one hand she has constituted herself necessarily as that "person" capable of losing a part of herself without losing her integrity. But secretly, silently, deep down inside, she grows and multiplies, for, on the other hand, she knows far more about living and about the relation between the economy of the drives and the management of the ego than any man. Unlike man, who holds so dearly to his title and his titles, his pouches of value, his cap, crown, and everything connected with his head, woman couldn't care less about the fear of decapitation (or castration ), adventuring, without the masculine temerity, into anonymity, which she can merge with without annihilating herself: because she's a giver. I shall have a great deal to say about the whole deceptive problematic of the gift. Woman is obviously not that woman Nietzsche dreamed of who gives only in order to.9 Who could ever think of the gift as a gift-that-takes? Who else but man, precisely the one who would like to take everything? 9. Reread Derrida's text, "Le Style de la femme," in Nietzsche aujourd'hui (Paris: Union Generale d'Editions, Coll. 10/18), where the philosopher can be seen operating an Aufhebung of all philosophy in its systematic reducing of woman to the place of seduction: she appears as the one who is taken for; the bait in person, all veils unfurled, the one who doesn't give but who gives only in order to (take). 888 Cixous Summer 1976 889 If there is a "propriety of woman," it is paradoxically her capacity to depropriate unselfishly: body without end, without appendage, without principal "parts." If she is a whole, it's a whole composed of parts that are wholes, not simple partial objects but a moving, limitlessly changing ensemble, a cosmos tirelessly traversed by Eros, an immense astral space not organized around any one sun that's any more of a star than the others. This doesn't mean that she's an undifferentiated magma, but that she doesn't lord it over her body or her desire. Though masculine sexuality gravitates around the penis, engendering that centralized body (in political anatomy) under the dictatorship of its parts, woman does not bring about the same regionalization which serves the couple head/genitals and which is inscribed only within boundaries. Her libido is cosmic, just as her unconscious is worldwide. Her writing can only keep going, without ever inscribing or discerning contours, daring to make these vertiginous crossings of the other(s) ephemeral and passionate sojourns in him, her, them, whom she inhabits long enough to look at from the point closest to their unconscious from the moment they awaken, to love them at the point closest to their drives; and then further, impregnated through and through with these brief, identificatory embraces, she goes and passes into infinity. She alone dares and wishes to know from within, where she, the outcast, has never ceased to hear the resonance of fore-language. She lets the other language speak-the language of 1,000 tongues which knows neither enclosure nor death. To life she refuses nothing. Her language does not contain, it carries; it does not hold back, it makes possible. When id is ambiguously uttered-the wonder of being several-she doesn't defend herself against these unknown women whom she's surprised at becoming , but derives pleasure from this gift of alterability. I am spacious, singing flesh, on which is grafted no one knows which I, more or less human, but alive because of transformation. Write! and your self-seeking text will know itself better than flesh and blood, rising, insurrectionary dough kneading itself, with sonorous, perfumed ingredients, a lively combination of flying colors, leaves, and rivers plunging into the sea we feed. "Ah, there's her sea," he will say as he holds out to me a basin full of water from the little phallic mother from whom he's inseparable. But look, our seas are what we make of them, full of fish or not, opaque or transparent, red or black, high or smooth, narrow or bankless; and we are ourselves sea, sand, coral, seaweed , beaches, tides, swimmers, children, waves .... More or less wavily sea, earth, sky-what matter would rebuff us? We know how to speak them all. Heterogeneous, yes. For her joyous benefit she is erogenous; she is the erotogeneity of the heterogeneous: airborne swimmer, in flight, she Signs Laugh of the Medusa does not cling to herself; she is dispersible, prodigious, stunning, desirous and capable of others, of the other woman that she will be, of the other woman she isn't, of him, of you. Woman be unafraid of any other place, of any same, or any other. My eyes, my tongue, my ears, my nose, my skin, my mouth, my body-for-(the)-other-not that I long for it in order to fill up a hole, to provide against some defect of mine, or because, as fate would have it, I'm spurred on by feminine "jealousy"; not because I've been dragged into the whole chain of substitutions that brings that which is substituted back to its ultimate object. That sort of thing you would expect to come straight out of "Tom Thumb," out of the Penisneid whispered to us by old grandmother ogresses, servants to their father-sons. If they believe, in order to muster up some self-importance, if they really need to believe that we're dying of desire, that we are this hole fringed with desire for their penis-that's their immemorial business. Undeniably (we verify it at our own expense-but also to our amusement), it's their business to let us know they're getting a hard-on, so that we'll assure them (we the maternal mistresses of their little pocket signifier) that they still can, that it's still there-that men structure themselves only by being fitted with a feather. In the child it's not the penis that the woman desires, it's not that famous bit of skin around which every man gravitates. Pregnancy cannot be traced back, except within the historical limits of the ancients, to some form of fate, to those mechanical substitutions brought about by the unconscious of some eternal "jealous woman"; not to penis envies; and not to narcissism or to some sort of homosexuality linked to the everpresent mother! Begetting a child doesn't mean that the woman or the man must fall ineluctably into patterns or must recharge the circuit of reproduction. If there's a risk there's not an inevitable trap: may women be spared the pressure, under the guise of consciousness-raising, of a supplement of interdictions. Either you want a kid or you don't-that's your business. Let nobody threaten you; in satisfying your desire, let not the fear of becoming the accomplice to a sociality succeed the old-time fear of being "taken." And man, are you still going to bank on everyone's blindness and passivity, afraid lest the child make a father and, consequently , that in having a kid the woman land herself more than one bad deal by engendering all at once child-mother-father-family? No; it's up to you to break the old circuits. It will be up to man and woman to render obsolete the former relationship and all its consequences, to consider the launching of a brand-new subject, alive, with defamilialization. Let us demater-paternalize rather than deny woman, in an effort to avoid the co-optation of procreation, a thrilling era of the body. Let us defetishize. Let's get away from the dialectic which has it that the only good father is a dead one, or that the child is the death of his parents. The child is the other, but the other without violence, bypassing loss, 890 Cixous Summer 1976 891 struggle. We're fed up with the reuniting of bonds forever to be severed, with the litany of castration that's handed down and genealogized. We won't advance backward anymore; we're not going to repress something so simple as the desire for life. Oral drive, anal drive, vocal drive-all these drives are our strengths, and among them is the gestation drive -just like the desire to write: a desire to live self from within, a desire for the swollen belly, for language, for blood. We are not going to refuse, if it should happen to strike our fancy, the unsurpassed pleasures of pregnancy which have actually been always exaggerated or conjured away-or cursed-in the classic texts. For if there's one thing that's been repressed here's just the place to find it: in the taboo of the pregnant woman. This says a lot about the power she seems invested with at the time, because it has always been suspected, that, when pregnant, the woman not only doubles her market value, but-what's more important-takes on intrinsic value as a woman in her own eyes and, undeniably, acquires body and sex. There are thousands of ways of living one's pregnancy; to have or not to have with that still invisible other a relationship of another intensity . And if you don't have that particular yearning, it doesn't mean that you're in any way lacking. Each body distributes in its own special way, without model or norm, the nonfinite and changing totality of its desires. Decide for yourself on your position in the arena of contradictions, where pleasure and reality embrace. Bring the other to life. Women know how to live detachment; giving birth is neither losing nor increasing . It's adding to life an other. Am I dreaming? Am I mis-recognizing? You, the defenders of "theory," the sacrosanct yes-men of Concept, enthroners of the phallus (but not of the penis): Once more you'll say that all this smacks of "idealism," or what's worse, you'll splutter that I'm a "mystic." And what about the libido? Haven't I read the "Signification of the Phallus"? And what about separation, what about that bit of self for which, to be born, you undergo an ablation-an ablation, so they say, to be forever commemorated by your desire? Besides, isn't it evident that the penis gets around in my texts, that I give it a place and appeal? Of course I do. I want all. I want all of me with all of him. Why should I deprive myself of a part of us? I want all of us. Woman of course has a desire for a "loving desire" and not ajealous one. But not because she is gelded; not because she's deprived and needs to be filled out, like some wounded person who wants to console herself or seek vengeance: I don't want a penis to decorate my body with. But I do desire the other for the other, whole and entire, male or female; because living means wanting everything that is, everything that lives, and wanting it alive. Castration? Let others toy with it. What's a desire originating from a lack? A pretty meager desire. The woman who still allows herself to be threatened by the big dick, Signs Laugh of the Medusa who's still impressed by the commotion of the phallic stance, who still leads a loyal master to the beat of the drum: that's the woman of yesterday . They still exist, easy and numerous victims of the oldest of farces: either they're cast in the original silent version in which, as titanesses lying under the mountains they make with their quivering, they never see erected that theoretic monument to the golden phallus looming, in the old manner, over their bodies. Or, coming today out of their infans period and into the second, "enlightened" version of their virtuous debasement , they see themselves suddenly assaulted by the builders of the analytic empire and, as soon as they've begun to formulate the new desire, naked, nameless, so happy at making an appearance, they're taken in their bath by the new old men, and then, whoops! Luring them with flashy signifiers, the demon of interpretation-oblique, decked out in modernity-sells them the same old handcuffs, baubles, and chains. Which castration do you prefer? Whose degrading do you like better, the father's or the mother's? Oh, what pwetty eyes, you pwetty little girl. Here, buy my glasses and you'll see the Truth-Me-Myself tell you everything you should know. Put them on your nose and take a fetishist's look (you are me, the other analyst-that's what I'm telling you) at your body and the body of the other. You see? No? Wait, you'll have everything explained to you, and you'll know at last which sort of neurosis you're related to. Hold still, we're going to do your portrait, so that you can begin looking like it right away. Yes, the naives to the first and second degree are still legion. If the New Women, arriving now, dare to create outside the theoretical, they're called in by the cops of the signifier, fingerprinted, remonstrated , and brought into the line of order that they are supposed to know; assigned by force of trickery to a precise place in the chain that's always formed for the benefit of a privileged signifier. We are pieced back to the string which leads back, if not to the Name-of-the-Father, then, for a new twist, to the place of the phallic-mother. Beware, my friend, of the signifier that would take you back to the authority of a signified! Beware of diagnoses that would reduce your generative powers. "Common" nouns are also proper nouns that disparage your singularity by classifying it into species. Break out of the circles; don't remain within the psychoanalytic closure. Take a look around, then cut through! And if we are legion, it's because the war of liberation has only made as yet a tiny breakthrough. But women are thronging to it. I've seen them, those who will be neither dupe nor domestic, those who will not fear the risk of being a woman; will not fear any risk, any desire, any space still unexplored in themselves, among themselves and others or anywhere else. They do not fetishize, they do not deny, they do not hate. They observe, they approach, they try to see the other woman, the child, 892 Cixous Summer 1976 893 the lover-not to strengthen their own narcissism or verify the solidity or weakness of the master, but to make love better, to invent Other love.-In the beginning are our differences. The new love dares for the other, wants the other, makes dizzying, precipitous flights between knowledge and invention. The woman arriving over and over again does not stand still; she's everywhere, she exchanges, she is the desire-that-gives. (Not enclosed in the paradox of the gift that takes nor under the illusion of unitary fusion. We're past that.) She comes in, comes-in-between herself me and you, between the other me where one is always infinitely more than one and more than me, without the fear of ever reaching a limit; she thrills in our becoming. And we'll keep on becoming! She cuts through defensive loves, motherages, and devourations : beyond selfish narcissism, in the moving, open, transitional space, she runs her risks. Beyond the struggle-to-the-death that's been removed to the bed, beyond the love-battle that claims to represent exchange , she scorns at an Eros dynamic that would be fed by hatred. Hatred: a heritage, again, a remainder, a duping subservience to the phallus. To love, to watch-think-seek the other in the other, to despecularize , to unhoard. Does this seem difficult? It's not impossible, and this is what nourishes life-a love that has no commerce with the apprehensive desire that provides against the lack and stultifies the strange; a love that rejoices in the exchange that multiplies. Wherever history still unfolds as the history of death, she does not tread. Opposition , hierarchizing exchange, the struggle for mastery which can end only in at least one death (one master-one slave, or two nonmasters # two dead)-all that comes from a period in time governed by phallocentric values. The fact that this period extends into the present doesn't prevent woman from starting the history of life somewhere else. Elsewhere, she gives. She doesn't "know" what she's giving, she doesn't measure it; she gives, though, neither a counterfeit impression nor something she hasn't got. She gives more, with no assurance that she'll get back even some unexpected profit from what she puts out. She gives that there may be life, thought, transformation. This is an "economy" that can no longer be put in economic terms. Wherever she loves, all the old concepts of management are left behind. At the end of a more or less conscious computation, she finds not her sum but her differences. I am for you what you want me to be at the moment you look at me in a way you've never seen me before: at every instant. When I write, it's everything that we don't know we can be that is written out of me, without exclusions, without stipulation, and everything we will be calls us to the unflagging, intoxicating, unappeasable search for love. In one another we will never be lacking. University of Paris VIII-Vincennes Signs