It is intended to point out that in the patriarchal society, due to the social division of labor between men and women, the public sphere is established as a measure of social and life value, and it is mainly occupied by men.
Women, on the other hand, are classified into private life time and space, and become housewives around pots and pans, children and churches in concept and reality, fulfilling the mission of caring for and educating children.
Women's life value and its problems, their joys and sorrows are therefore locked as "private" problems and experiences with no public social significance. In this way, the existence value of women is not only cleverly excluded from the public system of "social significance and life value",
Moreover, all the problems encountered by women, especially the unfairness of gender relations within the family, and even serious violations, such as domestic violence and deprivation of property rights, are covered up by this seemingly "private problem" label.
In view of this, the understanding of "private is politics" exposes this patriarchal strategy of suppressing women in a hidden way, and highlights the macro vision of this new women's movement in the 20th century and its depth in philosophy, sociology, law and politics, which is a brand-new realm for the women's revolution in the 20th century.
Subjectivity:
It is a concept of western philosophy. In the west, since17th century, "subjectivity" refers to the self-consciousness of people who can move in the sense of philosophical epistemology and psychology. The subject's ego is binary opposition to the object and the "other", and the subject's self-awareness and behavioral initiative are manifested in the cognition and control of the object, inferiority and the "other", so this is an unequal hierarchical relationship.
The construction of female subjectivity is the core theory and practice of the new women's movement. For more than 40 years, it has experienced three ideological levels in theory:
1 from "criticizing the object status of women,
2. Defend the differences between women and deconstruct the subjectivity of male philosophy.
3. Form a new definition of the relationship between man and the world. "
(See Encyclopedia of Gender Studies in Metzler (German), p. 38 1).
From "men and women are the same" to "men and women are different";
Feminism has achieved a leap in thought, that is, from simply paying attention to the problems between men and women, raising one's horizons to paying attention to world problems and thinking about solving the major crises of the current world and mankind. Therefore, it is found that the patriarchal ideology and the male subject image-masculine "heroes" as competition, privilege and hegemony-are full of pathological changes, and new women can no longer take "being the same as men" as the standard. We should seek the image characteristics of women in the characteristics that women are different from the standard masculinity, and explore a brand-new value concept, that is, feminist difference theory, in thoroughly improving the disadvantages of the existing patriarchal ideology and system.
Philosophically speaking, the theory of gender difference mainly includes French feminist thinkers represented by Lucy Iligret, who advocate that women should consciously publicize their motherhood, fraternity and equality in view of the above patriarchal thinking mode, and pay attention to treating others in the connection between individuals and human nature, respecting and loving the nature of seeing the world.
Feminists believe that in a patriarchal society, the ruling group controls reality by controlling speech, depriving women of the right to speak and leaving women in a state of silence for a long time. Women have no words of their own, so they have no ability to reinterpret the world according to their own experiences. (Kang Zhengguo, see Women's Rights and Literature 1994)
"female body writing":
As far as women's writing is concerned, another main significance of "starting from the body" is to turn "women's writing" from a zero state into a practical reality from two aspects of "material" and "vocabulary" based on my own personal experience. The actual feelings and needs of the body are not only the subject matter and content resources of writing, but also the vocabulary resources of expression.
Another fact is that "other" women are not simply pushed into the "cold palace" outside the male social stage in the original ecological form. On the contrary, women's "other" is shaped, shaped and disciplined according to men's hegemonic fantasy, which is different from the social subject image. Therefore, for thousands of years, the female body has experienced more deformation and even contradictory distortion in the patriarchal culture. For example, on the one hand, it is beautified according to the fetishism of male fantasy (such as the popular concept of "beauty"), on the other hand, it is belittled and suppressed in the fear of castration according to male anxiety (such as the concept of "disaster"). As a result, women's bodies are experiencing "abstinence" and "no desire" (such as hymen, chastity belt, virtuous woman, memorial archway for martyrs and culture of chastity and accompanying her husband to death), or being girded, circumcised, bound feet, facelifting and breast enhancement; There are also "dismemberment" nightmares, such as bare-chested, or masked. (Participated in Adrijana Ritchie's Born from a Woman and Jane Gallup's Thinking Through the Body, p. 1). In other words, the real experience of women's bodies is basically suppressed. Then, this repressed primitive experience and disciplined and distorted physical experience will naturally become a sharp weapon against patriarchal and patriarchal gender ideology, which is another reason why body narrative constitutes the key concept of feminist writing.