布希亞論誘拐 06

布希亞論誘拐 06   Baudrillard on Seduction

Translated by Springhero 雄伯譯



There is a strange, fierce complicity between the feminist movement and the order of truth. For seduction is resisted and rejected as a misappropriation of women’s true being, a truth that in the last instance is to be found inscribed in their bodies and desires. In one stroke the immense privilege of the feminine is effaced: the privilege of having never acceded to truth or meaning, and of having remained absolute master of the realm of appearances. The capacity immanent to seduction to deny things their truth and turn it into a game, the pure play of appearances, and thereby foil all systems of power and meaning with a mere turn of the hand. The ability to turn appearances in on themselves, to play on the body’s appearances, rather than with the depths of desire. Now all appearances are reversible . ..only at the level of appearances are systems fragile and vulnerable . . . meaning is vulnerable only to enchantment. One must be incredibly blind to deny the sole force that is equal and superior to all others, since with a simple play of the strategy of appearances, it turns them upside down.


     Anatomy is destiny, Freud said. One might be surprised that the feminist movement’s rejection of this definition, phallic by definition, and sealed with the stamp of anatomy, opens onto an alternative that remains fundamentally biological and anatomical:


                 Indeed, woman’s pleasure does not have to choose
                between clitoral activity and vaginal passivity, for
               example. The pleasure of the vaginal caress does
                not have to be substituted for that of the clitoral
               caress. They each contribute, irreplaceably, to
              woman’s pleasure. Among other caresses . . .Fon-
              dling the breasts, touching the vulva, spreading the
              lips, stroking the posterior wall of the vagina,
              brushing against the mouth of the uterus, and so
             on. To evoke only a few of the most specifically
             female pleasures.

                                                     Luce Irigaray










     Parole de femme? But it is always an anatomical speech, always that of the body. What is specific to women lies in the diffraction of the erogenous zones, in a decentered eroticism, the diffuse polyvalence of sexual pleasure and the transfiguration of the entire body by desire: this is the theme song that runs through the entire female, sexual revolution, but also through our entire culture of the body, from the Anagrammes of Bellmer to Deleuze’s mechanized connections. It is always a question of the body, if not the anatomical, then the organic, erogenous body, the functional body that, even in fragmented and metaphorical form, would have pleasure as its object and desire as its natural manifestation. But then either the body is here only a metaphor (and if this is the case, what is the sexual revolution, and our entire culture, having become a body culture, talking about?), or else, with this body speech, this woman speech, we have, very definitely, entered into an anatomical destiny, into anatomy as destiny. There is nothing here radically opposed to Freud’s maxim.


        Nowhere is it a question of seduction, the body worked by artifice (and not by desire), the body seduced, the body to be seduced, the body in its passion separated from its truth, from that ethical truth of desire which obsesses us – that serious, profoundly religious truth that the body today incarnates, and for which seduction is just as evil and deceitful as it once was for religion. Nowhere is it a question of the body delivered to appearances. Now, seduction alone is radically opposed to anatomy as destiny. Seduction alone breaks the distinctive sexualization of bodies and the inevitable phallic economy that results.


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