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This would also pose the possibility of other cultures having other dominant fictions, other narratives of how male is related to female symbolically. However, at many points in Silverman’s discourse she seems rather to accept than contest a certain version of psychoanalysis that would read this narrative not as the dominant fiction of a particularly cultural formation but rather as the normal, structuring organization of the human psyche, always and everywhere, except when (temporarily) ruptured by particular “historical” circumstances.
To assert the difference between the sexes is not at all the same thing as positing an essential femininity (or masculinity). . 104 Another way of saying this would be that while there is no fixed essential nature to either woman or man (indeed, there is no woman per se, no man per se), there are material differences between being-a-man and being-a-woman which are productive of different (but not fixed or essen- On the History of the Early Phallus tial) subjectivities and relations to language and sexuality: “Woman’s being is acquired, won, determined, invented, produced, created.
Although it is clear that the pull of Silverman’s work is towards the historicist pole, we need a more trenchant historicization of the psychoanalytic account of male subjectivity and the Phallus. ”44 In order to be able to historicize the dominant fiction, however, we first have to be able to see it for what it is/was. The dominant fiction of gender (and thence of so much else) in western culture, I would claim, is not of an equation of the penis with the Phallus but of a split between them. Going back to the foundational texts with which I began this study, we can see that they all work hard to dissociate the physical male body and its organs from both the Phallus and from masculinity itself.