Nothing Mat(t)ers: A Feminist Critique of Postmodernism
Nothing Mat(t)ers: A Feminist Critique of Postmodernism
Nothing Mat(t)ers: A Feminist Critique of Postmodernism
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20 NOTHING MAT(T)ERS<br />
“end <strong>of</strong> meaning” would be Sophie’s 27 choice. Wisdom is not manic, and the fateful,<br />
fatal law <strong>of</strong> eros is simply male ideology and not proto-feminist theory. In the postworld<br />
<strong>of</strong> male theories and conference circuits, the death <strong>of</strong> woman is the ticket to<br />
masculine redemption and resurrections; and such performances never acknowledge<br />
the death <strong>of</strong> women from male violences.<br />
At the centre <strong>of</strong> contemporary French and derivative social and political thought is<br />
a violent, oppositional and static model <strong>of</strong> consciousness. These theories <strong>of</strong><br />
subjectivity and power are inadequate because they have neither grasped nor<br />
admitted the nature <strong>of</strong> patriarchal ideology, or attended to the critiques from feminist<br />
theory. These theories <strong>of</strong> structure, subject and power are ideological. Reading them<br />
is torture: recalling that to torture originally meant to separate the mind from the<br />
body.<br />
This phenomenon, developed in France but labelled in North America, has been<br />
seen as creative, innovative, liberating and varied, as ambiguity opening up space. I<br />
suggest it is a new Napoleonic Code and can be und<strong>ers</strong>tood as a movement with<br />
specific paramet<strong>ers</strong>, common themes and ideologies relating to the historical context<br />
<strong>of</strong> masculinist orientations to form and matter. It is unexceptional, unoriginal and but<br />
for its hegemony, uninteresting. Therefore, I am criticizing these philosophies in an<br />
historical as well as a substantive way. I am attempting to evaluate whether<br />
postmodernism is the philosophy <strong>of</strong> the “prophets <strong>of</strong> prick and prattle” as Mary<br />
O’Brien maintains. 28 In fact, Jacques Lacan says:<br />
In other words—for the moment, I am not fucking, I am talking to you. Well!<br />
I can have exactly the same satisfaction as if I were fucking. That’s what it<br />
means. Indeed, it raises the question <strong>of</strong> whether in fact I am not fucking at this<br />
moment (1977, pp. 165–166).<br />
Their prophecy is the death <strong>of</strong> God; nevertheless, the law <strong>of</strong> postmodernism is Father<br />
Knows Best and the phallus is its symbol. Feminism is the Devil, staked out and<br />
variously pilloried as bourgeois deviation, biological determinism, foundationalism<br />
and essentialism. Accordingly, opposition to the ontological teleology <strong>of</strong> masculinist<br />
body and culture is sin and women’s autonomy lacks grace.<br />
I define poststructuralism/postmodernism as a neurotic symptom and scene <strong>of</strong><br />
repression <strong>of</strong> women’s claims for truth and justice. <strong>Postmodernism</strong> is the attempted<br />
masculine ir/rationalization <strong>of</strong> feminism. I prescribe a listening cure for this<br />
masculinity in extremis, this masculine liberal philosophy in totalitarian form.<br />
How can one recognize a PMS (postmodern/poststructuralist) man An individual<br />
27. Sophie’s Choice, a 1982 CBS Fox movie directed by Alan J.Paluka, where Sophie, played by<br />
Meryl Streep, chooses suicide and a manic depressive man over life with a boring, protective one. In<br />
other words, she chooses Dionysus over Apollo, postmodernism over the Enlightenment.<br />
28. Mary O’Brien, p<strong>ers</strong>onal discussion, 1982.