Jacques Derrida’s concepts of différance and deconstruction have raised questions among philosophers about feminism and a woman’s “being-in-the-world.” While some believe that true feminism is an inversion of the male-dominated power structure, others believe that embracing feminine mystique is the key to overcoming inequalities. In his short book, Spurs, Derrida essentially raises the question, how can a woman be empowered by inverting a preexisting power structure, thus subjecting herself to it? This essential question merits further analysis.
Some feminists react to the phallocentric construction of “Truth” with a mindset that Derrida claims is a double castration of women. In challenging the male-centered apparatus from a reactive point of view, women subject themselves to the binary thinking of male/female, which stems directly from Plato’s construction of logic. If a woman seeks to be in a “male” position of dominance, she makes herself subject to both castration and anti-castration, two opposing views.
In Derrida’s words, “…she knows that such a reversal would deprive her of her power of simulation, that in truth, a reversal of this kind would…force her just as surely into the old apparatus” (61). In becoming dominant over the male, a woman still subjects herself to placement within the masculine power structure. In Derrida’s view, a woman is outside of this structure all-together, and in this position, she is at an advantage. She is neither subject to it, nor is she powerless.
Derrida points out that “there is no one place for women” (70) within the phallocentric structure. This means that she is not caged within a specific identity but can weave freely inside and outside of its boundaries. In his essay, “Choreographies,” he explains that this movement is more subversive than a positioning herself in diametrical opposition . It is what he calls the “dance,” and it is “not synonymous with powerlessness or fragility” (McDonald and Derrida 69) but a way of empowerment.
When a woman positions herself in opposition to the masculine, in a dialectical sense, she sets off a “battle of the sexes” and allows the masculine victory (McDonald and Derrida 72). Derrida says that a woman’s power lies in her ability to evade and infiltrate masculine constructions at will, yet never be subject to them. If a woman were to invert the system, as in a reversal of sexual power, she would still become subject to it, and thus, enslaved to dogma. In simpler terms, Derrida is saying that there is no way to defeat a system by making ourselves subject to it. If we follow its rules, we are no longer subverting it but condoning and enforcing it.
Derrida, Jacques, and Stefano Agosti. Spurs: Nietzsche’s Styles = Eperons: Les Styles De
Nietzsche. Chicago: U of Chicago, 1979. Print.
McDonald, Christie V.; Derrida, Jacques Diacritics. “Choreographies.” Cherchez la Femme
Feminist Critique/Feminine Text. 12.2. (1982): 66-7. Print.