By Norman W. Jones (auth.)
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Additional resources for Gay and Lesbian Historical Fiction: Sexual Mystery and Post-Secular Narrative
Example text
Above all, the body fulfills an epistemological role: it is the medium through which we first encounter the divine and it offers a knowledge of God through that encounter that cannot be gained in any other way. (18)13 Garber’s recommended strategy of self-abstraction possesses some merit—again, it can be a useful illusion—but it lays claim to a certainty that remains epistemologically unwarranted. I must emphasize here that I do not mean to espouse an interpretive method that eschews analytical reason in favor of erotic fantasy or intuition.
The view from nowhere can be a useful and even indispensable illusion, but it remains an illusion nonetheless—a fantasy in the sense that it can only ever be imaginary rather than actual (Thomas Nagel offers a similar argument about the limitations of the view from nowhere, though he characterizes such imagined perspectives as something more than mere illusion). ” If we find ourselves unsuccessfully trying to communicate with another person about a particular issue, and we therefore try to facilitate communication by “standing” in that person’s “shoes”—trying to imagine how that person’s experiences must be different from our own, and how those different experiences must shape that person’s perspective on the issue in question—then we may well achieve a gain in knowledge.
By contrast, Chakrabarty aligns himself with the nontotalizing strategy Heidegger employs in Being and Time: he favors histories that “refer us to the plurality that inheres in the ‘now,’ the lack of totality, the constant fragmentariness, that constitutes one’s present” (249, 243). His argument offers an illuminating model for those of us working against the discrete periodization of gay and lesbian histories in favor of balancing such systemic impulses with antisystemic strategies of analysis.
