By Marina Warner
This specified learn of the cult of the Virgin Mary deals a fashion of wondering the interrelations of Catholicism and concepts of perfect femininity over the longue duree. An formidable background of the altering symbolism of the mum of God, by myself of All Her intercourse holds as much as the sunshine assorted emphases taking place at assorted instances, and highlights that the plain archetype of a magna mater is consistently in play with social and historic stipulations and values.
Marina Warner's attention-grabbing standpoint was once solid within the aftermath of vital postwar advancements in heritage, anthropology, and feminism and the booklet encouraged fierce debates whilst it was once first released in 1976. by myself of All Her intercourse is additionally an emotive, own assertion, coming up from Warner's personal upbringing as a Catholic. It selections up on vintage bills reminiscent of Mary MacCarthy's Memoirs of a Catholic Girlhood and Antonia White's Frost in may possibly, in addition to the author's personal reviews at a Catholic boarding institution. hugely arguable in conservative quarters, the book's arguments have been welcomed and acknowledged via many readers who shared Warner's reviews. during this re-creation, Marina Warner has written a brand new preface which stories the ebook within the mild of the current
debate approximately secularism, religion, countries, and social identities. She takes factor together with her unique improper end that the trendy age may see the cult of Mary fade away and revises it within the mild of modern popes' enthusiasm for the mummy of God, a clean wave of visions and revelations, a brand new new release of
female saints, and the reorientation of theological methods to the lady query.
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Additional resources for Alone of All Her Sex: The Myth and the Cult of the Virgin Mary
As a matter of fact, it has become quite common within contemporary feminist affect studies to supersede psychoanalytic and deconstructive thinking on behalf of Deleuzian understanding of affect. In Khanna’s view, psychoanalysis can easily be understood as an open system, a technology, and a questioning of the influence and ethics that Deleuzians ascribed the new ontologies of body technologies. Anu Koivunen takes psychoanalysis as an example of how feminist research has, over several decades, dealt with articulations of subjective and social experiences of injustice.
This has been a problem of constant attention and reflection within feminist theory, especially in discussions about the links between “externally” directed feminist theoretical critique and “internal,” self-reflective epistemological positions. As we have seen, the usage and definitions of affect are highly dependent on the scholars’ positioning within particular theoretical-philosophical traditions. According to Eve Sedgwick, within critical theory there has been a poststructuralist overemphasis on truth and knowledge, and for Massumi, signification characterizes (passive) death.
Although feminist knowledge production has perhaps mainly moved “from desire to affect,” she also demands on the bases of contemporary understandings of affect a reconceptualization of feminist psychoanalytic work (Koivunen 2010, 22; cf. Gorton 2007, 345; Berlant 2012). Khanna (2012) sees affect as relationalities, the opening of the singular to the other. Instead of mediating a new ontology, affect points our attention to a materiality shaped by the technological, to confluences between ontology and the experiential or ontic—that is, to an epistemological task that sees affect as a spectral form of this convergence (230–231).