By John A. Darr
In foregrounding the topics of witnessing, 'seeing and hearing', and popularity, Luke urges readers to mirror on their lonesome listening to (= interpreting) of his tale, to turn into yes different types of readers and to learn particularly methods. So the necessity for a reader-oriented technique in analyzing Luke-Acts is obvious. yet what's the most sensible idea to set up? Charting a course in the course of the thickets of contemporary literary conception, Darr develops a brand new reader-oriented version, insisting that the unique 'extratext' (the repertoire of literary and social conventions) of Luke-Acts-and no longer easily the textual content itself-should be taken into consideration in any severe assessment of the way this tale works. to illustrate this new hermeneutical version, Darr undertakes an in depth examine of Lukan characterization, and particularly his portrayal of Herod the Tetrarch.
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Additional resources for Herod the Fox: Audience Criticism and Lukan Characterization (Jsnt Supplement Series, 163)
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The formula for fantasy, S/<>a, represents the subject in a relation of attraction to the lost object a. This structure founds the unconscious; and from the unconscious it generates desire: “Desire . . finds in the fantasy its reference, its substratum, its precise tuning in the imaginary register . . in an economy of the unconscious” (“Desire” 14). ” With “the composition of his imaginary register,” says Lacan (“Desire” 48): that is, as I interpret it, the subject searches for the semblance of the object THE POLITICS OF ENVY 33 a, the lost part of the self, in some object in the external world.
As the examples cited above show, and as Keller and Moglen argue about competitive feelings generally, denial of envy doesn’t prevent the feared disruption of feminist bonds. “Competition [and envy] denied in principle, but unavoidable in practice, surfaces in forms that may be far more 30 RISKING DIFFERENCE wounding, and perhaps even fiercer and more destructive, than competition that is ideologically sanctioned” (Keller and Moglen 34). 8 As part of that analysis, feminists could begin to theorize envy as an inevitable product of the power disparities between women.
I would not say that Atwood is advocating that women abandon an ethic of mutual care: after all, the three women gain both from giving and from receiving care, enabling each other to revive from loss and to regain a measure of self-esteem. But the text does show that the ethic of care, like any ideology, lives by the exclusion of some important realities. After having attended Zenia’s “funeral,” and in the absence of a crisis that would call on their nurturing skills, the three women have continued to see each other, but their relations lack intensity.