The embodied political performative<\/p>\n
R. argues that Butler is giving intentionality to the body, that is, the body knows what it is the speaker intends, while the speaker herself may be unawares.\u00a0 Butler thus according to R. “reinstates<\/em> intentionality at the level of the body” (104).<\/p>\n There is a tug of war over Shoshana Felman’s psychoanalytical interpretation of the body and intentionality.\u00a0 R. fully endorses this idea that “speech is not fully governed by intentions,” but R. remains vexed that Butler reads in Felman support for her idea of “the picture of the body as expressing its own intentions in a readily available way” (104).<\/p>\n “… the body (for Butler) ceases to stand for the exceeding or disrupting of intentionalized meaning, as Felman theorizes, to serve instead (for Butler) as the vehicle and guarantor of intentionality.”<\/p>\n Just as importantly, Butler’s “excess” is not Felman’s. For Felman (and psychoanalysts), every signification (whether in articulated speech, written text, or bodily gesture) produces and leans on an excess inherent to signification itself, an excess that makes it impossible for the subject’s intentions to govern the reader’s interpretation<\/strong>. Yet for Butler, the failure of intentionalized meaning only applies to spoken articulations, while the body escapes that stricture.\u00a0 If in her model the body is outside or “excessive” to speech, still its intentionalized meanings have no excessive dimension, for they are readable and recoverable. In Felman, excess is irreducible; in Butler, it is not (105).<\/p>\n","protected":false},"excerpt":{"rendered":" The embodied political performative R. argues that Butler is giving intentionality to the body, that is, the body knows what it is the speaker intends, while the speaker herself may be unawares.\u00a0 Butler thus according to R. “reinstates intentionality at the level of the body” (104). There is a tug of war over Shoshana Felman’s … Continue reading “rothenberg butler embodied performative”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[83,78,80,102,24,15],"tags":[143],"class_list":["post-4764","post","type-post","status-publish","format-standard","hentry","category-agency","category-butler","category-citationality","category-iterability","category-lacan","category-subjectivity","tag-excessive"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4764","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=4764"}],"version-history":[{"count":5,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4764\/revisions"}],"predecessor-version":[{"id":4766,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4764\/revisions\/4766"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=4764"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=4764"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=4764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}