By Alison Stone
During this publication, Alison Stone develops a feminist method of maternal subjectivity. Stone argues that during the West the self has usually been understood against the maternal physique, in order that one needs to separate oneself from the mummy and maternal care-givers on whom one depended in adolescence to turn into a self or, in modernity, an self sufficient topic. those assumptions make it tricky to be a mom and a subject matter, an self sustaining writer of which means. Insofar as moms still attempt to regain their subjectivity while their motherhood
seems to have compromised it, theirs can't be the standard form of subjectivity premised on separation from the maternal physique. moms are matters of a brand new type, who generate meanings and procure organisation from their place of re-immersion within the realm of maternal physique kin, of physically intimacy and dependency. therefore Stone translates maternal subjectivity as a particular type of subjectivity that's non-stop with the maternal physique. Stone analyzes this type of subjectivity by way of how the mummy ordinarily reproduces along with her baby her background of physically kinfolk along with her personal mom, resulting in a particular maternal and cyclical type of lived time.
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Extra info for Feminism, Psychoanalysis, and Maternal Subjectivity
The strident, compulsive nature of public anti-obesity discourse, I would argue, is made possible by endless confessional narratives detailing the consumption pattern, weight, fat distribution, cholesterol level, caloric expenditure, exercise habits, and so forth, of each individual, tied to seemingly inﬁnite statistical parsing and public policy strategizing about the population’s “obesity epidemic” (Oliver 2006). We have amassed a whole new knowledge about our bodies, and institutionalized a host of embodied practices (such as exercise and diet regimens) in ways that both intensify power and create new capacities, as I argue in chapter 3.
It is at this level that the task of freeing ourselves from aspectival captivity operates—not in order to give up on pictures (as if this were possible), but to show the contingency of our current ways of understanding ourselves. If aspectival captivity emerges from our intellectual heritage (and embeds itself in popular culture), then part of the cure for such conﬁnement is to imagine different possibilities. The famous suggestion that we “think [ourselves] differently” comes from Foucault, and is often quoted by his supporters in this context.
These usages seem to imply that philosophical conversation about our captivity alone will serve to free us—and indeed in many cases I think this is a useful process. The pervasiveness and the grip of the model of the somatic individual I have identiﬁed come with quite rapid and confusing shifts, such that we “come to experience our world-picture or some aspect of it as problematic in that we are increasingly unable to make sense of 20 SELF-TRANSFORMATIONS ourselves as agents in this way. In other words, a disjuncture may emerge between our ways of making sense of ourselves, on the one hand, and our cares and commitments, on the other” (Owen 2003, 84).