By Judith P. Butler

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Additional info for Cuerpos Que Importan: Sobre Los Límites Materiales y Discursivos del Sexo Bodies That Matter (Genero y Cultura) (Spanish Edition)

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En cierto sentido, obra como un esquema cargado de poder que produce y realiza el cuerpo mismo. Podemos entender las referencias al "alma" de Foucault como una reelaboración implícita de la formulación aristotélica. En Vigilar y castigar, Foucault sostiene que el "alma" llega a ser un ideal normativo y normalizador, de acuerdo con el cual se forma, se modela, se cultiva y se inviste el cuerpo; es un ideal imaginario históricamente específico (idéal speculatifJ hacia el cual se materializa efectivamente el cuerpo.

La producción de los efectos materiales es la labor formativa o constitutiva del poder, una producción que no puede construirse como un movimiento unilateral de causa a efecto. La "materialidad" sólo aparece cuando se borra, se oculta, se cubre su condición de cosa constituida contingentemente a través del discurso. r y castigar, la idea de Foucault de que el poder es materializador, de que es la producción de efectos materiales se especifica en la materialidad del cuerpo. Si la "materialidad" es un efecto de poder, un sitio de trasferencia entre las relaciones de poder, luego, en la medida en que esta transferencia sea la sujeción/subordinación del cuerpo, el principio de este aseujettissement es el "alma".

Deberla interpretarse este límite a lo que es representable como una prohibición contra cierto tipo de representación? Y puesto que Platón nos ofrece una representación del receptáculo (y la ofrece en el mismo pasaje en el que sostiene su irrepresentabilidad radical), ¿no deberíamos llegar a la conclusión de que Platón, al autorizar una sola representación de lo femenino, lo que intenta es prohibir la proliferación misma de las posibilidades nominativas que puede producir lo indesignable? Quizás ésta sea una representación dentro del discurso cuyo propósito es excluir del discurso cualquier representación adicional, una representación que si bien representa lo femenino como lo irrepresentable e ininteligible, en la retórica de la proposición asertórica se contradice.

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