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frida beckman TENSIONS IN DELEUZIAN DESIRE critical and clinical reflections on female masochism
has entailed that Deleuzes critical strategy has been reserved for a critical symptomatology of male masochism while leaving female masochism in the hands of clinical, largely psychoanalytic, readings. This article attempts to amend this binary tendency in studies of masochism. Implementing Deleuzes critical project by exploring the structure of narrative and desire in literary works from Sacher-Masoch and the age and Kathy Marquis de Sade to Pauline Re Acker, this article demonstrates that addressing this second problem also becomes a way of addressing the first problem relating to the function of the masochist in Deleuzes thought. We end up with two problems that can be posed through one, single question: are there ways in which a symptomology of female masochism can
ISSN 0969-725X print/ISSN1469-2899 online/10/010093^16 2010 Taylor & Francis and the Editors of Angelaki DOI: 10.1080/0969725X.2010.496172
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narrative and temporality in literature can be linked to economies of masochism and sadism respectively. Their respective and irreducible economies depend on the function of desire and how it can be drawn from the structure of the narrative. we can draw a sense of temporal continuity, reasoning brings the narrative to a halt only to point to its own function. When Sades libertines stop the persecution of their victims to deliver speeches about Enlightenment ideals and rationalism, they disrupt the narrative in two ways. To begin with, there is the obvious way in which the action is deferred by them. Also, and more intricately, the speeches double the violation of the victims; they are not only exposed to physical violence but also to the violence of reason. Deleuze shows how the reasoning, by not being shared but rather demonstrated to the listener/ victim, reflects the fact that pleasure does not have to be shared by the person from whom it is derived.10 Like the sexual violence it doubles it is in fact desirable that the victim/listener does not derive pleasure from the speeches. Accordingly, the demonstrative reason of Sades stories functions to double the narrative of physical violence. From a narrative point of view, the doubling reinforces the endless descriptions of transgressive and violent acts and endows Sades narratives with a rhythm of repetition rather than a dialectical development. In Sacher-Masoch, Deleuze shows, the pure demonstrative, instituting function of Sade is exchanged for a dialectical, mythical and persuasive function.11 Masochism is neither material nor moral, but essentially formal.12 The hesitant woman has to be coerced into her dominating function and made to perform according to the erotic fantasy of the masochist subject. She has to be transformed to correspond with the chilly beauty of a Venus statue. This takes time. But Severin, Wanda exclaims in Venus in Furs, do you believe me capable of maltreating a man who loves me as you do, and whom I love?13 The increasing violence of the narrative is possible on the conditions of a causal narrative through which reality is made to correspond to the masochist fantasy and the woman to the dominatrix ideal. One might say, then, that while the Sadean narrative depends on repetition and doubling, the classic masochist narrative relies on temporal causality and linearity. If Sades narratives function according to an economy of repetition and demonstrative reason,
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only way for persons to find themselves in the process of desire that exceeds them.19 Thereby, pleasure becomes the termination of desire; it effects what Deleuze and Guattari call a reterritorialization, a closing down of desire by subjectification. As Deleuze writes in Two Regimes of Madness:
I cannot give any positive value to pleasure because it seems to interrupt the immanent process of desire. Pleasure seems to me to be on the side of strata and organization . . . I tell myself that it is no coincidence if Michel [Foucault] emphasizes Sade, and I, on the contrary, Masoch.20
If pleasure puts an end to desire, then the postponement of pleasure in the singular waiting of the masochist is thus an ideal instantiation of desire as untied from pleasure. As Deleuze and Guattari put it, the masochists suffering is the price he must pay, not to achieve pleasure, but to untie the pseudobond between desire and pleasure as an extrinsic measure.21 In A Thousand Plateaus, one of the most essential characteristics of desire is not only that it is openended but also that it is all over. As such, the masochistic body is used to discuss the Body without Organs (BwO). The BwO is the Artaudian concept that Deleuze and Guattari evoke to question the notion of the body as determined according to its internal and predetermined organization in terms of organs rather than in its connective potential. The BwO does not pre-exist experience but is made up only of the intensities that pass through it.22 In Deleuze and Guattaris writing, the body of the masochist is activated to think the BwO because the pain of the masochist, they argue, creates a body of pure intensities. Negotiated into a flow of pure pain, the masochist body becomes a desiring machine. The idea of lack is suspended along with the body through this desire, the body escapes subjectification (or facialization as they call it) and becomes pure event. The role of the masochist in A Thousand Plateaus thus clearly functions to effect the notion of a multidirectional desire. Arguably, then, the masochist serves not only as a means to illustrate a philosophical argument but the economy of this perversion
helps to free thought from the subject and desire from its teleological endpoint. The possibility of thinking open-ended productive desire through the figure of the masochist is complicated, however, by the temporal form of masochism that Deleuze identifies in Coldness and Cruelty. In fact, between Coldness and Cruelty and A Thousand Plateaus, Deleuzes use of masochism seems to point to two different kinds of temporalities with two different sets of implications for the concept of desire. In Coldness and Cruelty, he argues that the pain and humiliation of the masochist is incomprehensible if we do not relate it to the temporal form that makes it possible.23 This temporal form is about the immediate experience of pain, not as pleasure in itself, but pain as a sign of the indefinite arrival of pleasure. Even if the waiting of the masochist thus by definition postpones the pleasure that would put an end to desire, does not this temporal form nonetheless suggest a teleology of desire? If we take a closer look at the temporal form of the masochist in Coldness and Cruelty it suggests a desire that, although it may not have a definitive end, is nonetheless unidirectional. This proposition is underscored by the recurrent argument that the male masochist does not, in fact, relent his organizing power but evinces, rather, a very strong sense of subjectivity. The link between masochism and subjectivity has been explored by a number of modern critics. As Marianne Noble notes, theorists such as George Bataille, Roy Baumeister, Leo Bersani, Nick Mansfield, and Julia Kristeva have in different ways pointed to a masochist shattering of the self as a striving toward ecstatic merging with the other, with totality, or death.24 A perceived imprisonment in structures of the modern self causes a violent attack on this self in order to expand beyond it, a longing, in the case of Kristeva, to shatter the boundaries of the self in order to remerge with totality in a state of ecstatic non-identity.25 Mansfield suggests that this transgression of borders between self and other makes the masochist strive to incorporate self and other as the structural logic of a sort of total subject.26 Mansfield builds on the notion that the masochist is in one sense annexing the
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of women.32 Making the important distinction between the feminine and the female, Freuds argument that the masochistic phantasy puts the subject in a characteristically female situation and that this female situation is passive and based on lack, it is about castration and being copulated with has arguably engendered an association between female passivity and the passivity commonly ascribed the masochist that later studies have had problems shaking.33 Although Deutschs as well as Freuds associations between femininity and masochism have been questioned, there seems to linger a tension in how we think about female masochism. On the one hand, arguments that women are somehow masochistic as part of their sexuality or even psyche are no longer very persuasive. In fact, already in 1957, Rudolph M. Loewenstein argued that, although masochism is much more common in women than in men, the equation between female sexuality and masochism is problematic and does not solve any problems in how we think about masochism.34 On the other hand, the act of passivity and surrender of subjectivity has continued to be perceived as highly problematical in the case of female masochism. The considerable variation in critical approaches is suggestive of the difficulties of coming to terms with the idea of female submissiveness in modernity. As Rita Felski points out, the critical response to female masochism includes propositions such as masochism is a natural urge in women: epitomizes womens oppression under patriarchy; is an empowering form of sexual experimentation; does not exist.35 The uncomfortable association of the traits of the masochist and traditional definitions of the feminine has strongly influenced the fact that approaches to female masochism have tended toward the psychoanalytical and clinical. Feminist scholars, Felski notes, have largely relied on psychoanalytical theory. The gendered symptomatology of masochism finds its most famous and arguably most influential source in Freuds famous declaration in The Economic Problem of Masochism that feminine masochism is both the most accessible as well as the least problematical; it can be surveyed in all its relations.36 Paula Caplan suggests that the idea of masochism as a natural part of the female psyche and sexuality is based on two misunderstandings. The first is the biological and later psychoanalytical view that stems from KrafftEbings idea of an instinctive inclination and voluntary subjection of the female physiological and sexual set-up. The second is the misreading whereby womens adaptation to unequal social conditions is taken as natural behaviour.37 Belonging to a second-wave feminism that strongly questioned the idea of masochism as a natural female condition, Caplan points to numerous readings that consider female masochism as an extension of normative female behaviour. Judith Bardwick and Clara Thompson in different ways consider masochism as a way for women to adapt to pain and the restriction of their aggression and sexuality, and Jessie Bernard and Nancy Chodorow theorize how society shapes womens acceptance of selfnegation and sacrifice. A learned behaviour, Caplan writes, is thereby taken as proof of natural masochism in women.38 The notion of female masochism, Caplan concludes, does women an immense disservice as it constitutes a misreading of the female condition and a misplacement of political agency. Similarly, Frigga Haug suggests that womens masochism simply describes their efforts to accept [their] situation, and the fairytale which transforms such efforts into an essential quality of women is intended to have the function of reassuring us that defects in society can be resolved in womens characters.39 Jessica Benjamin agrees with Caplan in the cultural determination of the association of femininity and masochism but points out that she completely fails to take account of the pleasurable and erotic dimensions of masochism. Arguing from her psychoanalytical perspective, Benjamin notes that Cultural myths and labels still do not explain how the essence of trained femininity gets into womens heads and is there converted into pleasurable fantasies of erotic submission.40 These critical responses to masochism constitute a prime example of how the thematic and the clinical have been linked in responses to female masochism and how both the social and
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interpretation, a reinforcement in the Hegelian power struggle over subjectivity itself. From this Hegelian perspective, both the thematics and the temporal structure of Story of O threaten to collapse Deleuzes distinction between sadism and masochism. I would argue, ages story could equally be however, that Re understood as following the temporal structure of masochistic waiting that Deleuze ascribes to Sacher-Masochs writing, and thus masochism, specifically. Like Severin in Venus in Furs, ages protagonist is left chained up, she is Re left in darkness, in various humiliating positions, waiting indefinitely. Story of O begins when the independent fashion photographer O is taken in a taxi by her lover toward an unknown destination. She is taken to a chateau at Roissy to become a sexual slave. O is told to wait naked for her lover, she is kept locked up in dark cellars, she is kept chained in her room and told always to expect pain. The awaited pleasure for O the gratification which makes her pain meaningful is the and later of Sir returned love, first of Rene Stephen. Even if Os pleasure is deferred and indeed, it is postponed indefinitely when the novel ends with O being left at Roissy in the uncertainty of Sir Stephen ever returning pleasure is there to structure her desire. This means that even if desire is maintained, it is channelled in a specific direction and kept within the realm of the subject. Even if it is open ended, the pain, the waiting and the pleasure to come produce a unidirectional temporal arch in which a coherent subject and body can be maintained. The masochist narrative that confirms the temporality of deferment as explicated by Reik and Deleuze is thus present in Story of O. ages novel The masochistic body of O in Re experiences pain as pleasure because it constitutes a deceptive and temporary relief of desire. In line with Reiks earlier note that it is not the pain that is pleasurable to the masochist but the anxiety of its possible execution,51 Deleuze and Guattari argue that the notion that the masochist experiences pain as pleasure is inaccurate. The point for the masochist, they maintain, is to consistently defer pleasure.52 The pleasure that O seems to find in her pain is a proof that her lover , and later Sir Stephen, still wants her. It is Rene only under the lash or beneath the heavy body of an unknown man that she finds herself, that she becomes someone who can be loved. This love that she craves is not the love of any man her and love is exclusively bestowed first on Rene then Sir Stephen. Accordingly, she is not simply a masochistic, objectified body but a subject who chooses abuse and objectification as part of a game of love. This becomes obvious when she is shocked to discover that her lover fulfils his objectification of her and actually treats her like a piece of furniture.53 She realizes that she had not quite believed him, that she had placed his acts of degradation within the realm of mutual love. This means that even if it ultimately fails, Os masochism has an agenda. She works to maintain the love of the men she herself desires. The crucial point here is that there is a narrative and a subject according to which pain and pleasure make sense, albeit in a perverted way. Even if Os desire cannot be assuaged even with the increasing intensity of her torture and degradation, the pain constitutes for her proof of her own, admittedly problematic, agency. I would like to suggest that because O is part of a narrative, a narrative that places her in a position where her masochism does have a purpose and Sir Stephen), it is possible (to please Rene to see O as a subject and her pain as pleasure. In other words, O can be seen as a subject because the narrative identifies and describes a pleasure in her pain. On her first night at Roissy, and after her first whipping, she ponders why there was so much sweetness mingled with the terror in her or why her terror seemed itself so sweet.54 What troubles her more than the whipping is that she has not been able to identify her lover among the many men that had taken her earlier in the evening.55 Her feelings centre completely on Rene and she wants her pain to be part of her expression of love for him. Accordingly, the narrative conducts a twofold identification of O. Not only does it construct her as a subject through the unfolding of her character through her thoughts and actions but also it constructs her as an embodied subject by accounting for her pain within a narrative framework. It seems, then, that three possible models of ages novel. female masochism emerge with Re
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temporality are brought out by the directionality and open-endedness of masochistic desire respectively. As I have tried to show so far, the postponement of desire that is integral to Deleuzes understanding of masochism in Coldness and Cruelty is suggestive of a directionality of desire and a strong subjectivity. This model is thus at odds with the open-ended desire of the masochist as a BwO in Deleuze and Guattari. The BwO is a productive desiring machine that multiplies connections and that, while not in opposition to subjectivity, functions by means of experimentation, it is a practice of removing the phantasy, significances and subjectifications that keeps the subject in place and desire in check.60 According to Deleuze and Guattari, the virtue of the masochist lies in a deferral of pleasure and thereby a retention of desire. Pleasure is a termination of desire that effects a reterritorialization, a closing down of desire by subjectification, but the masochists deferral of pleasure through suspension and indefinite waiting, in their view, effects a deterritorialization of the subject. As I suggested above, the deferral of desire as part of a temporal narrative retains the idea of pleasure, or the end-pleasure as Reik puts it, as an ultimate goal. It would seem, then, that in order for masochism to really become the figure that liberates the subject and the body, one needs not just to defer pleasure but to remove it as a possibility. One needs to remove the goal which would make desire temporal. Using her famous strategy of what has been called everything from intertextuality to pirating to plagiarism, Kathy Acker includes parts of ages text in her novel Great Expectations. In Re this novel, Acker moves through Story of O and teau over the course its sequel Return to the Cha of sixteen pages.61 Repeating the taxi ride that ages novel, takes O to Roissy in the opening of Re the section ends with the very last words of ages second book. Acker lifts single sentences Re ages story and rejects and paragraphs from Re but leaves out the coherence of the original narrative. Almost exclusively, it is the fragments of the text that describe perverse and impersonalized sexual activities that are repeated. Acker ages thereby takes on the masochistic body of Re story while robbing it of the teleology of pleasure. Ackers novel thereby offers a way of exploding the limitations of a unidirectional temporality. Great Expectations is hardly ever mentioned in relation to its masochist theme, and yet this is the novel in which Ackers portrayal of masochism has its greatest revolutionary potential. As if to prove the strong link between masochism and temporally coherent narrative, the pervasive theme of masochism in Ackers work is noted mainly in relation to her more coherent narratives (see, for example, Redding and Ward). Critics have recognized that masochism recurs in nearly all Ackers protagonists and courses through her prose like a virus62 and even that Ackers fictions are always about masochism.63 Most interpretations of the theme of masochism in Acker focus on novels such as Don Quixote, Empire of the Senseless, and Blood and Guts in High School, that is, on texts that, although they are frequently fragmented, nonetheless offer the presence of a narrative framework that makes it possible to interpret bodies and their desires in time. There is, in other words, some kind of temporal development of masochistic desire. In both Blood and Guts in High School and Empire of the Senseless the masochism of the female protagonists is linked back to their incestuous and violent childhoods and masochism becomes a way for them to control their pain. Arthur Redding argues that masochism in Acker is familial and is caused by the internalization of an abject image of the self.64 His concise summary of Ackers masochistic thematic evinces this quite clearly: Rape by the father, the mothers suicide, the structural limits of the oedipal triangle overdetermine the masochistic nature of Ackers protagonists.65 While obviously critical in the sense of its literary symptomatology, Reddings analysis is suggestive of how female masochism tends to be framed by clinical interpretation in the sense that masochism is explored as a thematic, psychoanalytic narrative. These previous psychoanalytic readings of Ackers works have put too narrow a focus on the clinical much in the same way as such readings of Sacher-Masochs and Sades work have done, according to Deleuze. Deleuze argues that it is exactly the disregard of the literary, that
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for the movement beyond the limitations of the body and beyond the I, which posits the masochist as a more radical liberation offered through Ackers text. When Acker takes sections from Story of O but leaves out the description of ages O into a thoughts and feelings that make Re clearly defined if deteriorating subject, Ackers characters remain largely unidentifiable and destabilized in terms of identity as well as gender. In Story of O, one of the rules meant to de-subjectify the women at Roissy is a prohibition to look the men in the eye. In Acker, this is expressed differently:
He is saying that it no longer matters what she thinks and what her choices are. He is saying that he is the perfect mirror of her real desire and she is making him that way. His eyes are not daring to meet her eyes. He is walking back and down and in front of her.68
The fragmented narrative also puts out of play a sense of continuous temporality. The idea of a desire that exists outside linear temporality opens
As we can see, the fragments that Acker has taken ages text dislocate the identification of from Re the body of desire and the desired body and thereby deny the pleasure that would make characters find themselves. Deleuzes symptomatology of masochism, as we recall, is largely a matter of structure. It is the element of postponement in Sacher-Masochs literary texts that enables his theory of masochism; the deferment of the end-pleasure makes masochist desire indefinite. Combined with her disenabling of a temporal form of masochistic desire Acker not only postpones but also remove the prospects of an end-pleasure altogether. This means that desire in Great Expectations cannot be translated into subjectified pleasure. Instead, characters and readers are left at the mercy of impersonalized desire. Robert Glu ck suggests that in the sexuality of Ackers heroines [i]t is pleasure happening, not the self.69 In the light of our earlier discussion of the difference between pleasure and desire, I would like to adjust this wording slightly and suggest that in Great Expectations it is desire happening, not subjectivity. More specifically, it is masochistic desire happening, not a masochist subject. Desire in Ackers text is constructed through the disjunctive repetition and perversion of
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ages novel. Pain is not made to make sense Re through narrative justifications. Pain is left insensible, outside subjectivity. This, I would suggest, is also what the text conveys when it asks [i]f there are an infinite number of non-relating events, wheres the relation that enables pain?70 As opposed to subjectivity, Deleuze writes, desire is an event, not a thing or a person.71 In Ackers text, events are non-relating because there is no narrative to tie them together. Without narrative, there can be no pleasure and no definitive subject. The masochistic pain emerges from the very exposure to the event that has no narrative justification. The phantasy, significances and subjectifications that keep desire imprisoned are thereby exchanged for multiple connections and a masochistic subject is exchanged for a productive and multidirectional desiring machine; a BwO. The masochist, Deleuze argues, does not believe in negating or destroying the world: what he does is to disavow and thus to suspend it, in order to secure an ideal which is itself suspended in fantasy.72 In Great Expectations, two detached sentences follow one another Im a masochist and This is a real revolution.73 The real revolution of masochism in Ackers text is the notion of a masochism that it not working to negate or destroy the world, but is neither the creation of a fantasy that suspends reality. It is the abandonment of coherent narrative that makes either of these possible. Acker is not creating a fantasy either for her characters or for her readers to indulge in. She is separating masochism from fantasy, from subjectivity and she is informing it with the eroticism of a body that is not objectified so much as it is freed from subjectification. Her fragmented sections do not provide any narrative justification of the masochistic relations they describe. There is no agenda, so to speak, according to which the pain attains a purpose. Who is waiting for pleasure and what would that pleasure be? Without a clear subject and the idea of a future pleasure, the linear temporality in which waiting would make sense is annulled. Because masochism is portrayed through repetition and disjunction, both subject and body are opened toward difference and indetermination. Great Expectations thus offers a masochist thematic but withholds the narrative framework that would disenable the possibility of pleasure even as an indefinite element of the masochistic striving. In this way, desire is not only kept indefinite but is kept open as a possibility beyond the temporal subject. I have suggested in this article that the figure of the masochist reveals some tensions in the Deleuzian conception of desire. Although Deleuze and Guattaris project is very much a move away from the conventional notion of subjectivity, it seems that Deleuzes earlier reading of masochism in Coldness and Cruelty relies quite heavily on the idea of a conventional subject. Even if the masochistic body is a rejection of the permanent identification and signification of the body the standstill that pleasure would entail the temporality which according to Deleuze is a requirement for the retention of masochistic desire suggests a masochistic subject. There must be a subject, and I would even venture to say a fairly coherent, temporal subject, to perceive and also determinedly organize the waiting and the suspension of pleasure. This is confirmed in Sacher-Masochs work as well as in Story of O. Because the masochist is part of a coherent narrative of gradual development, masochism is placed within the temporality of the suspension of pleasure and thus, I have suggested, in a trajectory that originates in a subject. Both Severin and O can be seen as temporal subjects because they choose pain as a means, a prerequisite to attain pleasure. This means that not only do these narratives construct masochist subjects but they also construct them as embodied and unified subjects by accounting for their pain and suspension within a temporal form. There is a sense, then, in which the masochist economy of waiting seems to anticipate or even depend upon a narrative of temporal continuity. In Great Expectations, on the other hand, there is no narrative according to which the pain could be seen as part of the pleasure of the masochistic body. This impersonalized desire does not relate back to the subject or pleasure. Great Expectations thus offers an impersonal desire that does not relate back to a specific body
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notes
1 Daniel W. Smith, Introduction. A Life of Pure Immanence: Deleuzes Critique et Clinique Project in Gilles Deleuze, Essays Critical and Clinical (Minneapolis: U of Minnesota P,1997) xi. 2 Ibid. xix. 3 I owe much of this explication of Deleuzes strategy of symptomatology to Smiths excellent introduction. 4 Freud also makes a tentative link between masochism and literature when he points to how literary texts stimulate beating-phantasies in children. Sigmund Freud,A Child is Being Beaten: A Contribution to the Study of the Origin of Sexual Perversions in Essential Papers on Masochism, ed. Margaret Ann Fitzpatrick Hanly (New Y ork and London: New York UP,1995) 160. 5 Barbara Mennel,The Literary Perversion: The Invention of Masochism at the Fin-de-Sie ' cle in The Representation of Masochism and Queer Desire in Film and Literature (New Y ork: Palgrave, 2007) 11^36 (11). 6 Richard von Krafft-Ebing, Psychopathia Sexualis. With Special Reference to Contrary Sexual Instinct: A Clinical-Forensic Study [1886], trans. Franklin S. Klaf (Burbank: Bloat,1999) 86.
24 Marianne Noble, The Masochistic Pleasures of Sentimental Literature (Princeton: Princeton UP, 2000) 72^73. 25 Ibid. 73. 26 Nick Mansfield, Masochism: The Art of Power (Westport: Praeger,1997) 8. 27 Ibid. ix.
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28 Ibid. 75. 29 Sacher-Masoch 195. 30 Kaja Silverman, Male Subjectivity at the Margins (New Y ork and London: Routledge, 1992) 189. 31 Ibid.190. 32 Helene Deutsch, The Significance of Masochism in the Mental Life of Women in Essential Papers on Masochism, ed. Margaret Ann Fitzpatrick Hanly (New Y ork and London: New York UP,1995) 412. 33 Sigmund Freud, The Economic Problem of Masochism, trans. James Strachey, in Essential Papers on Masochism, ed. Margaret Ann Fitzpatrick Hanly (New Y ork and London: New York UP,1995) 277 . 34 Rudolph M. Loewenstein, A Contribution to the Psychoanalytic Theory of Masochism in Essential Papers on Masochism, ed. Margaret Ann Fitzpatrick Hanly (New Y ork and London: New York UP,1995) 44. 35 Rita Felski, Redescriptions of Female Masochism, Minnesota Review 63^ 64 (spring 2005): 127^ 41. 36 Freud,The Economic Problem 276. 37 Paula J. Caplan, The Myth of Womens Masochism, American Psychologist 39.2 (1984): 130 ^39 (135). 38 Ibid.134. 39 Frigga Haug, Beyond Female Masochism: Memory-Work and Politics, trans. Rodney Livingstone (London and New York: Verso, 1992) 85. 40 Jessica Benjamin, The Bonds of Love: Psychoanalysis, Feminism, and the Problem of Domination (New York: Pantheon,1988) 81. 41 Margaret Ann Fitzpatrick Hanly,Introduction in Essential Papers on Masochism, ed. Margaret Ann Fitzpatrick Hanly (New Y ork and London: New York UP,1995) 406. 42 Andrea Dworkin,Woman as Victim: Story of O, Feminist Studies 2.1 (1974) 107 . 43 Ibid.108. 44 Ibid.107 . 45 Benjamin 61. 46 Noble 16. 47 Michell Ward, Empowerment in Chains: Exploring the Liberatory Potential of Masochism, eSharp 6.1 (2005): 3. 48 Quoted in ibid. 2. 49 Benjamin 55. 50 Ibid. 58. 51 Reik 326. 52 Deleuze and Guattari, A Thousand Plateaus 171^72. 53 Pauline Re age, Story of O, trans. Sabine dEstree (New Y ork: Ballantine,1965) 81. 54 Ibid. 22. 55 Ibid. 23. 56 Susan Sontag,The Pornographic Imagination in A Sontag Reader (New Y ork: Farrar,1982) 220. 57 Ibid. 58 Sacher-Masoch 271. 59 Ibid. 60 Deleuze Plateaus 168. and Guattari, A Thousand
61 This section in Acker runs from pages 38 to 54. 62 Arthur Redding, Bruises, Roses: Masochism and the Writing of Kathy Acker, Contemporary Literature 35.2 (1994) 285. 63 Martina Sciolino, Confessions of a Kleptoparasite, Review of Contemporary Fiction 9.3 (1989) 63. 64 Redding 285. 65 Ibid. 286. 66 Deleuze, Coldness Masochism 14. 67 Acker 39. 68 Ibid. 40. 69 Robert Glu ck, The Greatness of Kathy Acker in Lust for Life: On the Writings of Kathy Acker, eds. Amy Scholder, Carla Harryman and Avital Ronell (London and New York: Verso, 2006) 147 . and Cruelty in
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Frida Beckman Department of English Uppsala University Box 527 SE-751 20 Uppsala Sweden E-mail: frida.beckman@engelska.uu.se
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