Sensible Ecstasy: Mysticism, Sexual Difference, and the Demands of HistoryUniversity of Chicago Press, 2002 - 371 Seiten Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism. What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation. |
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Sensible Ecstasy: Mysticism, Sexual Difference, and the Demands of History Amy Hollywood Eingeschränkte Leseprobe - 2010 |
Sensible Ecstasy: Mysticism, Sexual Difference, and the Demands of History Amy Hollywood Keine Leseprobe verfügbar - 2002 |
Häufige Begriffe und Wortgruppen
Angela of Foligno anguish association attempt Bataille's texts Beatrice Beatrice of Nazareth Beatrice's becomes beguines belief bodily body castration chapter Chicago Christ Christian mystical claims communication conception critique crucial culture death Derrida desire discourse divine Eckhart ecstasy ecstatic emerges encounter erotic eroticism ethical fantasy female feminist feminized fetishistic fetishization Freud gender Georges Bataille Hadewijch hagiographer hence human hysteria hysterical immanence inner experience insists Irigaray argues Irigaray's Jacques Lacan jouissance Judith Butler laceration lack language loss Luce Irigaray male male-dominant Marguerite Porete masculine masochism Mechthild Mechthild of Magdeburg medieval meditative practice Moreover mortality mother movement narrative Nietzsche object penis phallic phallus philosophical pleasure political possible projects psychoanalysis reading recognize rejection relationship religion religious Roudinesco Routledge Sartre Sartre's Second Sex sexual difference signifier Simone de Beauvoir soul spiritual suffering suggests symbolic Teresa torture trans transcendence trauma University Press visionary woman women writing York
Beliebte Passagen
Seite 220 - What he did was to hold the reel by the string and very skillfully throw it over the edge of his curtained cot, so that it disappeared into it, at the same time uttering his expressive "oooo.
Seite vii - History is what hurts, it is what refuses desire and sets inexorable limits to individual as well as collective praxis, which its "ruses" turn into grisly and ironic reversals of their overt intention.
Seite 90 - Orientalist' power, which in raising the problem of power as a question of narrative introduces a new topic in the territory of colonial discourse. Philosophically, then, the kind of language, thought, and vision that I have been calling Orientalism very generally is a form of radical realism; anyone employing Orientalism, which is the habit for dealing with questions, objects, qualities and regions deemed Oriental, will designate, name, point to, fix what he is talking or thinking about with a word...
Seite 143 - ... darkness, the same flashes of light, in the self the same nothingness, in God the same plenitude. When at last it will be possible for every human being thus to set his pride beyond the sexual differentiation, in the laborious glory of free existence, then only will woman be able to identify her personal history, her problems, her doubts, her hopes, with those of humanity; then only will she be able to seek in her life and her works to reveal the whole of reality and not merely her personal self....
Seite 98 - After that he came himself to me, took me entirely in his arms, and pressed me to him; and all my members felt his in full felicity, in accordance with the desire of my heart and my humanity. So I was outwardly satisfied and fully transported.
Seite 299 - We should not forget, however, that Angela's book was recorded by a scribe who translated her words into Latin. Similar translations by male scribes of women's texts suggest that this emphasis on the external suffering and asceticism of medieval women may be a hagiographical trope rather than an accurate reflection of mystical experience. In this reading, Angela's suffering body might be seen as an "object" on to which her readers can project themselves.
Seite 72 - Christ's abjection is essential to the mystic's and the reader's identification with him. Once when I was meditating on the great suffering which Christ endured on the cross, I was considering the nails, which, I had heard it said, had driven a little bit of the flesh of his hands and feet into the wood. And I desired to see at least that small amount of Christ's flesh which the nails had driven into the wood.