Feminist Philosophy

June 22, 2024

Essays on Female Corporeality

by Genevieve M. Nangit

Essay Title
Spinoza’s Idea of Body Through Gaten’s Word
Spinoza’s Substance in Gaten’s Writing
Spinoza’s Mind-Body Relation
Spinoza’s Human Body
Spinoza’s Human Being
Spinoza’s Animate Bodies
The Corporeal Passions and Its Specificities
The Female Body and Its Six Criteria

Spinoza’s Idea of Body Through Gaten’s Word

It was Spinoza’s notion of infinite substance that facilitated the reconfiguration of the body.
From the traditional philosophical idea of the body based on the assumptions of Descartes,
Spinoza set aside dualism and placed at the center of discussion monism. It was his monism that
established the idea of infinite substance which in turn became the cornerstone of his idea of
bodies — the lived bodies.

Working on the integration of Spinoza’s idea of bodies to strengthen the feminists’ conceptions
of subjectivity, identity, personal selves, and knowledge requires a dissection of his idea. As
such, after scrutinizing his idea of bodies which was presented by Moira Gatens, it resulted in the
following four facets:
1. Mind-Body Relation
2. Human Body
3. Human Being
4. Animate Bodies

Reference
“Modern Rationalism” by Moira Gatens in A Companion to Feminist Philosophy by A. Jaggar
and I.M. Young. 2000. Blackwell Publishings Ltd, USA.

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Spinoza’s Substance in Gaten’s Writing

In a gist, my interpretation of Gaten’s writing about Spinoza’s substance is that it is a “force to

reckon with.” This phrase explains its usefulness for the feminist movement and much for
feminist philosophy.

The substance of Spinoza was explicated by three prominent traits:

1. As the counterargument against Descartes’ dualism
2. As the source that causes all things that exist
3. As a force of nature

This “substance” was the premise that Spinoza used to push forward his idea of the body in order
to replace the idea of mind-body opposition of Descartes.

Reference
“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and
I.M. Young. 2000. Blackwell Publishings Ltd, USA

Spinoza’s Mind-Body Relation

Spinoza’s assumption of infinite substance diminishes the mind-body opposition of Descartes,

and it was the supposition behind the conceptualization of his mind and body which are two
separate things but connected and interrelated.

According to Gaten’s writing, Spinoza’s mind-body interrelatedness is

• a modal existence
• a modification of extension and thought
• an expression of the attributes of a single substance

Reference
“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and
I.M. Young. 2000. Blackwell Publishings Ltd, USA.

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Spinoza’s Human Body

From Spinoza’s mind-body interrelatedness follows his concept of the human body. Since mind-
body interrelatedness implies not two separate things then the human body is an individual — a
lived body. The kind that undergoes experience, acquires knowledge, and establishes an agency.
The kind that is not achieved by Descartes’ idea of mind-body opposition.

From Gatens’ word, Spinoza’s human body is defined as

***
…a relatively complex individuals, which is open to and in constant interchange with its
environment.
***

Reference
“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and
I.M. Young. 2000. Blackwell Publishings Ltd, USA.

Spinoza’s Human Being

A lived body that exemplifies Spinoza’s human body paved the way for his concept of the human
being as written by Moira Gatens.

The mind-body interrelatedness which is primarily an expression of the attributes of a single

substance, and the human body which is a relatively complex individual gave the insight for the
idea of a human being.

The human being is the merging of the facets of mind-body interrelatedness and the human body.
Therefore, a human being is reasonably a dynamic and interconnected whole, and through its
“being-ness” expresses the attributes of thoughts and extension.

Reference
“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and
I.M. Young. 2000. Blackwell Publishings Ltd, USA.

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Spinoza’s Animate Bodies

The human being expressing itself as a dynamic and interconnected whole is not far from
achieving the idea of animate bodies.

The animate bodies stand on the idea that —

***
…the complexity of any particular mind is intrinsically related to the body of which it is an idea.
***

The above definition results to the ability of a human being to acquire varying identities
according to the context of its existence, the constitution of self in relation to other selves, and
the possibility of subjectivity as lived bodies.

Reference
“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and
I.M. Young. 2000. Blackwell Publishings Ltd, USA

The Corporeal Passions and Its Specificities

Spinoza’s ontology rejects the dualist ontology which was established by Descartes, and affirms
the existence of sexed bodies matched with sexually differentiated minds. It is with this
perspective that the ontology of Spinoza became a reliable premise that can hold the idea of the
specificity of corporeal passions.

The corporeal passions as written by Gatens reflect three properties of specificity:

1. Specificity of existence
2. Specificity of connection
3. Specificity of purpose

1. Specificity of Existence

The specificity of existence pertains to the context in which the body lived with agency, that is,
the body being an individual, a person with a strong sense-of-self.

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The context of the individual’s existence influences the body’s movements which in turn reflects
the social values that have been inscribed on it. The environment in which the individual
interacts with other complex bodies affects the capacity of the individual’s action. And as a
consequence, it reflects a different type of body but of the same substance.

2. Specificity of Connection

Spinoza’s ontology, the mind and body are no longer two separate substances in Spinoza’s
ontology. Hence, the movements of the body are considered as an extension of the thought, while
the thought is reinforced by the actions performed by the body.

It follows that the manifestation of the specific mind-and-body interrelatedness is actually the
passion of the corporeality. And thus, a forceful idea or notion that is embodied by the individual
will always result in a firmer thought in the mind and a stronger action of the body. These
interplay of thought and action defines the individual as having a connected mind and body.
That is why the capacities of an individual are limitless because we can never know what the
body can do more or what the mind can think further.

3. Specificity of Purpose

If the specificity of existence is the context that signifies the lived body and if the specificity of
connection implies the reflection of thought from the mind on the actions of the body, then the
specificity of purpose constructs the social and political arrangements that facilitate the
formation of the idea or notion that the individual wants to embody.

It is the specificity of purpose that strengthens or sustains the corporeal passions. It can also
confound the context that specifically reflects the social values that are inscribed in the body.
But it can modify the interrelatedness of mind-and-body, lessening the capacity to remain in the
specific purpose or increasing the capacity to attain it.

Whatever the case, there is always a specific type of body that can attain a specific purpose.

Reference

“Modern Rationalism” by M. Gatens in A Companion to Feminist Philosophy by A. Jaggar and

I.M. Young. 2000. Blackwell Publishings Ltd, USA.

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The Female Body and Its Six Criteria

Feminist philosophers have distinct approaches in theorizing female bodies. They carry with
them a set of presumptions that support notions that will keep the idea of female bodies
consistent with the female agenda and to the historical concreteness of the feminist movement. In
this manner, feminist philosophizing remains faithful to the core ideals of feminism, while at the
same time, maintaining the integrity of feminist practice.

The six criteria that govern the theorizing of female bodies are —
1. Avoid the dichotomous understanding of the body
2. Avoid the male body as the ideal corporeality
3. Avoid an ideal body type to which other bodies will be compared
4. The female body is a social body
5. Understanding the female lived body requires psychoanalysis
6. The body is a borderline concept

1. Avoid the dichotomous understanding of the body

The body is an individual.

The first criteria that feminists consider when theorizing the female body is the discarding of
Descartes’ dualism.

Being a feminist philosopher, I agree that despite the enwrapping of feminism thoughts of
Spinoza’s monism, it is still a good practice to be skeptical about it when theorizing the female
bodies, particularly the female subjectivities.

However, and without a second thought, the dualism of Descartes must be erased in the
philosopher’s consciousness every time feminists conceptualize the different types of female
bodies lest it creep into the apprehension of women agency.

2. Avoid the male body as the ideal corporeality

The body is not male.

Corporeality is what the second criteria is about.

Theorizing of a reconfigured bodies requires that the feminist exerts an effort to distance herself
from the traditional notion of dualism. The feminist philosopher must protect her knowledge
about the notion of infinite substance and the idea that the body is a feminine “being” in nature.
She has to sustain that specific notion and idea all throughout her process of theorizing without
faltering or falling into the trap of defining the feminine against the idealized male body.

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3. Avoid an ideal body type to which other bodies will be compared

Female bodies are not a singular body.

The third criteria used by feminists who are into theories of female bodies is the idealization of a
singular body.

Besides inhibiting the association of corporeality with one sex, particularly male, another thing
that feminist theorists must refrain from is idealizing a singular body. In other words, feminists
when analyzing the reconfigured bodies of women must not depend on an ideal female body and
compare the other female bodies to it.

A reasonable experience is not solely owned by an ideal female body, neither does a reasonable
experience requires a specific female body. Rather, it is the female body that defines the reason
and justifies the experience.

Hence, by refusing a singular model of the female body, feminist theorists have availed
themselves of the varied and rich resources of female corporeality.

4. The female body is a social body

The body is social.

Unlike the first three criteria that suggest the refusal of using certain notions when understanding
a lived body, the fourth criteria is a necessary idea that must be considered by feminists,
specifically when theorizing the female bodies.

The fourth criteria, in my opinion, is an extension of the very core of female philosophy — the
nature of the “self”. In feminist thought, the self is a relational entity whose constitution is
defined by its significant others, either in the circle of family or friends.

Therefore, the refigured bodies that feminists refer to when theorizing the female bodies are
constituted through relationships. These relationships have knowledge, attitudes, and behaviors
that can be received by a figured bodies, inscripting the mind and body. These inscriptions
eventually mingle in the social, political, cultural and geographical site of the constituted female
self.

5. Understanding the female lived body requires psychoanalysis

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The body has a psyche.

The fifth criteria is about analyzing the feminine lived body.

Assumptions cannot be made when analyzing the female lived body for it violates the idea of self
that feminists cling to. Hence, to understand the female lived body, it is necessary to analyze the
psyche of the female experiences without prejudices or biases.

6. The body is a borderline concept

The body has threshold.

Lastly, the sixth criteria may seem like a suggestion, but in my opinion, it is a necessary
extension when theorizing the refigured female lived bodies.

The sixth criteria fits when scrutinizing the idea of female subjectivities and identities. The kind
that exists in relation to significant others, indicating that the female bodies are sites of social and
cultural inscriptions.

Therefore, if the female bodies are sites of social and cultural inscriptions then the bodies have
boundaries. The inscriptions have its limits, defining the space that is favorable for the
constitution of the female “self”. Depending on the interactions, the female bodies can resist
without dominating the others, emancipate without marginalizing the others. These inscriptions
in the female bodies that are able to interact, with regard to the virtues of liberality and
empowerment, are intelligent, sovereign and negotiable.

Reference
“Refiguring Bodies” in Volatile Bodies: Toward a Corporeal Feminism by Elizabeth Grosz.
1994. Indiana University Press, USA.

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