Summary: Throwing Like A Girl A Pehnomenology Of Gemine Body Comportment Motility And Spatiality

Read the summary and the most important questions on Throwing Like a Girl A Pehnomenology of Gemine Body Comportment Motility and Spatiality

• 1 Throwing like a girl Introduction

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• According Straus, what's the difference in style of throwing by referring to a 'feminine attitude' in relation to the world and to space?

  The difference of Straus is biologically based, but he denies that it is specifically anatomical. Girls throw in a way different from boys because girls are 'feminine'.

• What does Young means by the 'feminine existence?

  In accordance with dev Beauvoir's understanding, she takes 'feminity' to designate not a mysterious quality or essence which which all women have by virtue of their being biologically female. It is, rather, a set of structures and conditions which delimit the typical situation of being a woman in a particular society, as well as the typical way in which this situation is lived by the women themselves. Defined as such, it is not necessary that any women be 'feminine' that is, it is not necessary that there be distinctive structures and behavior typical of the situation of women.

• What does de Beauvoir lack in her prescription of the famine?

  She describes the boundaries of feminine as embodied and they are bordered by physiologal features which are experienced as a burden. She does fail in give attention to feminine in relation to the world in features an spatiality. By largely ignoring the situatedness of the woman's actual bodily movement and orientation to its surroundings and its world, de Beauvoir tends to create the impression that it is woman's anatomy and physiology as such which are at least in part determinative of her unfree status.

• 2 Section I specific observations about bodily comportment, physical engagement with things, ways of using the body in performing tasks, and bodily self-image.

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• What is the basic difference which Straus observes between boys and girl throwing?

  Girls do not bring their whole bodies into the motion as much as the boys; they do not reach back, twist, move backward, step and lean forward. Reflection on feminine comportment and body movement in other physical activities reveals that these also are frequently characterized, much as in the throwing case, by a failure to make full use of the body's spatial and lateral potentialities.

• What's the difference in bodiless feeling and consciousness between men and women?

  1. Women feels more attention directed to their body to make sure it is doing what she want it to do, rather than paying attention to what we want to do through our bodies. Their attention is often divided between the aim to be realized in motion and the body that must accomplish it, while at the same time saving itself from harm.
  2. Women decide that the task is beyond them, and thus give it less than our full effort. Women have more of a tendency than men to greatly underestimate their bodily capacity.

• 3 Section II files a general phenomenological account of the modalities of feminine bodily comportment and motility

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• What are the three modalities which exhibits feminine motility in feminine movement?

  1. It exhibits an ambiguous transcendence
  2. An inhibited intentionality
  3. A discontinuous unity with its surroundings.
  A source of these contradictory modalities is the bodily self-reference of feminine comportment, which derives from the woman's experience of her body as a thing at the same time that she experiences it as a capacity.

• How does Merleau-Ponty give the feminine body state of ambiguous transcendency?

  It is a transcendence which is at the same time laden with immanence, which is located in the body rather than in the consciousness. The transcendence of the lived body which Merleay-Ponty describes is a transcendence which moves out from the body in its immanence in an open and unbroken directedness upon the world in action. The lived body as transcendence is pure fluid action, the continuous calling forth of capacities, which are applied to the world.

• How does Merlau-Ponty locates intentionality in motility?

  The possibilities which are opened up in the world depend on the mode and limits of the bodily " I Can".

• What is meant by a transcendental subjectivity?

  Merleau-Ponty gives to the body the unifying and synthesizing function. It is a term, formulated by Kant. By projecting an aim toward which it moves, the body brings unity to and unites itself with its surroundings.

• What is meant by the feminine bodily existence, which stands by a discontinuous unity?

  A discontinuous unity is performed by women, when they tend to locate their motion in a part of the body only, leaving the rest of the body relatively immobile. Motion such as this is discontinuous with itself. That part of the body which is transcending toward an aim is in relative disunity from those which remain immobile. 
  The character of the inhibited intentionality whereby feminine motion severs the connection between aim and enactment, between possibility in the world and capacity in the body, itself produces this discontinuous unity.