Annie Mignard  écrivain

commentaires sur “Propos élémentaires sur la prostitution”

commentaire dans un ouvrage à l’étranger


  1. B.J. Gibbons, “Spirituality and the Occult: from the Renaissance to the twentieth century”, Routledge 2001



J’ai écrit “Propos élémentaires sur la prostitution” dans Les Temps Modernes n° 356, mars 1976, pp. 1526-1547. 

                                        

J’ai écrit “Propos élémentaires sur la prostitution”, lors du “mouvement des prostituées” de 1975 contre la répression policière et fiscale du racolage, parce que j’étais étonnée de la démarche de ceux qui, de bon cœur, pour sauver les prostituées, veulent sauver la prostitution avec.

Dix ans plus tard, j’ai lu dans la presse qu’une ancienne porte-parole de ce “mouvement des prostituées” disait: “Comment avez-vous pu croire ce que je vous racontais!”


Le bouche à oreille, de nombreuses reproductions spontanées et retirages à part, et les commentaires dans le monde allant de la sociologie à l’histoire et la philosophie ont perpétué jusqu’à aujourd’hui la vie de “Propos élémentaires sur la prostitution” , texte d’environ cinquante feuillets.

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B. J. Gibbons

SPIRITUALITY AND THE OCCULT: FROM THE RENAISSANCE TO THE TWENTIETH CENTURY

Routledge (GB, EU, Canada) 2001



Extraits pp. 56, 164


    “Selfhood is thus constituted not by its freedom, but by its contingency. It exists only in opposition to the Other, an otherness which limits and restrains. But this opposition is not a simple, clear-cut binary opposition. When the world fell out of man, man also fell partly out of himself. The self confronts an invasive otherness which has taken hold of part of its own being: the body. On the one hand, the body is a precondition of “the category of the person”, inextricably bound up with our sense of ourselves. Yet it is through the body that the otherness of the world invades our being. We experience the body both as an integral part of ourselves and as an object somehow “out there”. The very language that we use to express our embodiment tends to reify it. Annie Mignard has argued that “One does not have a body, one is a body.” (in “Propos élémentaires sur la prostitution”, Les Temps Modernes 356 (1976), pp. 1526-1547, p. 1544) Perhaps so; but the awkwardness of this phrasing is surely more than grammatical. “How, Helmut Schneider asks, can we be a unity with our body and with ourselves; how can we even speak about our body without removing ourselves from it, turning it into an external, thinglike object?”

    It is to the issue of embodiment as simultaneously subjectivity and objectivity that the occult discourse on somatic existence is addressed.”