By Phyllis Trible
Concentrating on texts within the Hebrew Bible, and utilizing feminist hermeneutics, Phyllis Trible brings out what she considers to be missed topics and counter literature. After outlining her approach in additional aspect, she starts via highlighting the feminist imagery used for God; then she strikes directly to traditions embodying female and male in the context of the goodness of production. If Genesis 2-3 is a love tale long gone awry, the track of Songs is ready sexuality redeemed in pleasure. In among lies the publication of Ruth, with its photograph of the struggles of lifestyle.
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Additional info for God and Rhetoric of Sexuality (Overtures to Biblical Theology)
I can’t stand the starting point. Give it to me. Give me everything you have. If you don’t give it to me . . I hate you . . I will not work at this . . I love the pleasure of hating you, of denying you the chance to get me to work with you, of making you watch as I remain a boy. The pleasure of hating you. The hatred of pleasing you. ” This kind of solution to the always-unattainable demands of “pure” masculinity drives him into a deformed version of boyhood, and leaves him in a permanently brittle, fragile state, one that has already resulted in a psychotic episode.
But it also demands audacity, the willingness to risk violating those same bonds. The first-person singular voice seems to me to best accommodate these demands and more; it is a voice filled with overtones, capable of 1 Some material from this chapter first appeared in Moss, D. (2008) “Immaculate attachment/ intelligent design,” Constellations, 15(8), No. 8, 2008. Used with permission. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 10 Immaculate attachment vs passive yearning 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 simultaneously conveying a wide range of apology, assertion and insistence.
Identify and you’re there. And, once there, rest assured; you were, in principle, always there. But less than two paragraphs into the chapter on identification, Freud begins a relentless backing off from his adherence to this myth. The “exquisitely masculine” mechanism of identification seems to undermine itself from within. What had been the simple flash of identification is revealed to contain component parts that not only resemble, but are, in fact, identical to identification’s putative opposite, the sexualized object love of passivity and femininity.