Abstract
I set out from the difficulty in women's historiography of deciding whether the monastic life and the feminine dedication to the spititual life that is not regulated should be interpreted as attempts at liberation or as forms of oppression of women by men. I understand that this difficulty of interpretation is not ideological but rather of the symbolic order. I propose that, when general history is written, sexual difference should be taken methodologically into account; that is to say, the relationships of the sexes as well as the relationships between the sexes. The relatioship of the sexes is the relationship of each one of the sexes with their own infinite: two infinites that philosophy abstracts into human identity; an identity that thus turns out to be one, whilst the sexes are always and only two. When sexual difference is taken into account, women's history contains, besides oppression-liberation, forms of feminine freedom that enrich the telling of historical experience.
Highlights
I set out from the difficulty in women's historiography of deciding whether the monastic life and the feminine dedication to the spititual life that is not regulated should be interpreted as attempts at liberation or as forms of oppression of women by men
I understand that this difficulty of interpretation is not ideological but rather of the symbolic order
When sexual difference is taken into account, women's history contains, besides oppression-liberation, forms of feminine freedom that enrich the telling of historical experience
Summary
La historia de las mujeres, su historiografía, se debate desde el siglo XIX con una dificultad que afecta particularmente a la época medieval: la de decidir si la monacación y la dedicación a la vida espiritual no reglada han de ser, en rigor, interpretadas como tentativas de liberación o como formas de opresión de las mujeres por los hombres. Http://estudiosmedievales.revistas.csic.es doméstico, recuparación de la propia "potencia" en un vínculo con lo sagrado que, en el monacato, ya no necesita mediaciones sacerdotales masculinas"'^ Escribe, en cambio, en el segundo sentido: "La violencia que se ejerce contra las mujeres, eligiendo para ellas o marido o convento durante casi toda la historia de Europa, desde el reconocimiento del cristianismo como religión del Estado hasta el desarrollo completo del pensamiento laico y la disminución del poder de la Familia (...) sobre la vida de las hijas (...) es muy difícil de narrar porque pertenece a la estructura normal de una sociedad, en la cual la casta religiosa no es solo parte integrante sino dirigente"'"^. -'SAN JUAN DE LA CRUZ, Poesia completa y comentarios en prosa, ed. de Raquel ASÚN, Barcelona, Planeta, 1997, p. 38
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