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Conrad and Masculinity

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174 <strong>Conrad</strong> <strong>and</strong> <strong>Masculinity</strong><br />

There is, then, a well-established body of theory <strong>and</strong> criticism which<br />

links the dominance of vision to male power. However, to equate pleasure<br />

in looking with masculinity would be simplistic <strong>and</strong> the<br />

association of seeing with mastery needs to be treated with some<br />

caution. The configuration of vision <strong>and</strong> power varies in different<br />

periods <strong>and</strong> cultures. Foucault distinguishes in Discipline <strong>and</strong> Punish<br />

between a mode in which ‘power was what was seen, what was shown<br />

<strong>and</strong> what was manifested’ while ‘those on whom it was exercised<br />

could remain in the shade’ <strong>and</strong> the disciplinary mode of power, which<br />

‘is exercised through its invisibility; at the same time it imposes on<br />

those whom it subjects a principle of compulsory visibility.’ 23 The<br />

former would characterize, for example, a Renaissance court, while the<br />

latter would be more typical of bureaucratic systems of control such as<br />

modern penal <strong>and</strong> educational practices. This distinction is of some<br />

relevance to <strong>Conrad</strong>’s portrayal of non-Western cultures.<br />

Psychoanalytical <strong>and</strong> feminist theories of the gaze which stress its<br />

masterful, sadistic <strong>and</strong> objectifying nature can themselves be placed in<br />

a historical context, a project undertaken by Martin Jay in his study of<br />

the denigration of sight in twentieth-century thought (especially<br />

French thought), in contrast to its earlier celebration as ‘the “noblest”<br />

of the senses’. Jay comments that Foucault (one of the key figures in<br />

the linkage of power <strong>and</strong> vision along with Freud, Sartre <strong>and</strong> Irigaray)<br />

‘resisted exploring [vision’s] reciprocal, inter-subjective, communicative<br />

function, that of the mutual glance’. Jay notes that ‘le regard’,<br />

strongly associated in Sartre’s Being <strong>and</strong> Nothingness with ‘the alienating<br />

<strong>and</strong> objectifying power of the Other’s gaze’, ‘never assumed [in<br />

French] its alternative meaning in English of caring or esteeming’. 24<br />

Furthermore, the Lacanian distinction between eye (or look) <strong>and</strong> gaze<br />

supports the view that ‘true reciprocity is only an illusion’: the look of<br />

the Cartesian eye can never harmoniously balance the gaze of the<br />

‘objective other’. 25<br />

It is precisely a ‘communicative function’ <strong>and</strong> a mood of caring or<br />

esteem with which <strong>Conrad</strong> seeks to invest vision by his references to<br />

sincerity <strong>and</strong> solidarity in the Preface to The Nigger of the ‘Narcissus’.<br />

He evokes hearing (‘to make you hear’) <strong>and</strong> feeling (‘to make you feel’)<br />

– omitting smell <strong>and</strong> taste which are, indeed, not greatly in evidence<br />

in his fiction – but privileges sight (‘to make you see’) as the culmination.<br />

While this is no doubt partly because of a particular interest in<br />

the visual image, it also results from the traditional Romantic association<br />

of ‘vision’ with genius, underst<strong>and</strong>ing, power, knowledge. Here<br />

there is again a point of purchase for a feminist critique, since that

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