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谁是别人欲望的受害者,谁就不能马上满足自己的欲望。这并不是要降低男性的性意识,而是要提升女性的性意识。最人道的前提是,没有人有权以牺牲他人为代价发生性行为;或者用斯蒂芬·桑德斯(Stephan Sanders)的话说:“也许存在性权利这种东西,但这当然不包括他人的性。”人们始终有能力调整根深蒂固的生活方式,挑战自己或互相挑战,进而选择新的方向。相比于执着地关注阴茎或阴道的独白,我们更应该探索两性如何协作,以做得更好,并着眼于彼此的弱点。这一点不仅适用于性,也适用于我们彼此间最日常的互动。从最广泛的意义上讲,我有这样一个梦想。
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乐园之丘:权力诞生与被剥夺的历史 尾注
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(1) 《传道书》1
:8(King James版)。
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(2) Margaret R. Miles, A Complex Delight, 2008,第4章。
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(3) Needham, A History of Embryology, 1934: xvi.
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(4) Edwin Ardener,in: Perceiving Women,ed. Shirley Ardener, 1977
:1-2.
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(5) Flora,in: Wine, Women, and Song. Mediaeval Latin Students’ Songs. 1840
:112-113.
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(6) https://www.nrc.nl/nieuws/2018/01/09/seksistisch-zo-had-de-studieclub-het-niet-bekeken-a1587722.
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(7) https://www.nrc.nl/nieuws/2017/04/21/vrouwen-vernederen-big-business-voor-geenstijlwiebetaaltdumpertreeten-8355536-a1555513.
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(8) Ruth H. Munroe, Robert L. Carol R. Ember and Melvin Ember, “The Conditions Favoring Matrilocal versus Patrilocal Residence.” American Anthropologist 73 (1971): 571-594.
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(10) 见笔者前著:In het begin was er niemand 2010
:171-175。
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(11) Lerner, The Creation of Patriarchy, 30-31.
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(12) Lerner, The Creation of Patriarchy, 100.
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(13) 这一术语见Sarah Blafer Hrdy的Mother Nature, 1999
:258。
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(15) 见林俊宏译《人类简史》,第28、34页。
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(16) Satlow, Jewish Constructions of Nakedness, 441-442.
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(18) 原文与作者引用的译文见Apostolos N. Athanassakis的“To the Mother of the Gods,” Orphic Hymns: https://allaboutheaven.org/observations/orphic-hymn-to-the-mother-of-the-gods-007316/221。
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(19) Anne Baring and Jules Cashford,The Myth of the Goddess, 1993
:9-10.
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(20) 引自四川凉山籍诗人吉狄马加,来自笔者在西宁参加的一个学术会议。
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(21) Aicha Rahmouni, Storytelling in Chefchaouen Northern Morocco, 2015
:60.
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