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‘What does it mean to introduce time into thought? Bergson formu-
lated this question in the nineteenth century; Deleuze took it up
again in postwar France. In her philosophical travels through legal
studies, new technologies, and debates in Darwinism, Elizabeth Grosz
brilliantly pursues its punch for us today: What would it mean for
feminism to include an evolutionary materialism of time, and what
would it mean for it to become an ineliminable part of a “new
Bergsonism” of the twenty-first century?’
John Rajchman, author of The Deleuze Connections
TIME
TTRAV
R A VEE LLSS

Feminism, Nature, Power

ELIZABETH GROSZ
First published in Australia and New Zealand in 2005

Copyright © Elizabeth Grosz 2005

All rights reserved. No part of this book may be reproduced or

transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording or by any information storage
and retrieval system, without prior permission in writing from the
publisher. The Australian Copyright Act 1968 (the Act) allows a
maximum of one chapter or 10 per cent of this book, whichever is
the greater, to be photocopied by any educational institution for its
educational purposes provided that the educational institution
(or body that administers it) has given a remuneration notice to
Copyright Agency Limited (CAL) under the Act.

Allen & Unwin

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Phone: (61 2) 8425 0100
Fax: (61 2) 9906 2218
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Web: www.allenandunwin.com

National Library of Australia

Cataloguing-in-Publication entry:

Grosz, E. A. (Elizabeth Anne) 1952- .

Time travels : feminism, nature, power.

1st ed.
Bibliography.
ISBN 1 74114 572 4.

1. Time – Philosophy. 2. Biology – Philosophy. 3.

Feminist theory. 4. Becoming (Philosophy). 5. Social
change. I. Title.

115

Set in Minion by Tseng Information, Designed by Amy Ruth Buchanan

Printed by Ligare Book Printers, Sydney

10 9 8 7 6 5 4 3 2 1
 CONTENTS

Acknowledgments vii
Introduction 1

PART I. NATURE, CULTURE, AND THE FUTURE

1. Darwin and Feminism: Preliminary Investigations into

a Possible Alliance 13
2. Darwin and the Ontology of Life 35
3. The Nature of Culture 43

PART II. LAW, JUSTICE, AND THE FUTURE

4. The Time of Violence: Derrida, Deconstruction, and Value 55

5. Drucilla Cornell, Identity, and the ‘‘Evolution’’ of Politics 71

PART III. PHILOSOPHY, KNOWLEDGE, AND THE FUTURE

6. Deleuze, Bergson, and the Virtual 93

7. Merleau-Ponty, Bergson, and the Question of Ontology 113
8. The Thing 131
9. Prosthetic Objects 145
 PART IV. IDENTITY, SEXUAL DIFFERENCE, AND THE FUTURE

10. The Time of Thought 155

11. The Force of Sexual Difference 171
12. (Inhuman) Forces: Power, Pleasure, and Desire 185
13. The Future of Female Sexuality 197

Notes 215
References 241
Index 253
 ACKNOWLEDGMENTS

My thanks go to a number of institutions and individuals without whose

support and prompting these essays would not have been written. The earli-
est of the essays were written when I worked in the Critical Theory and Cul-
tural Studies Program at Monash University in Melbourne, Australia. The
majority were written while I was employed in the Departments of Com-
parative Literature and English at the State University of New York at Buf-
falo. And the last essays, and the book as a whole, were completed when I
moved to the Department of Women’s and Gender Studies at Rutgers Uni-
versity. My great thanks to the faculty, staff, and students in these depart-
ments and universities for their patience and tolerance during the writings of
these various papers. My special thanks to the organizers of various seminars
and conferences for which I produced the majority of these essays. With-
out their invitations, and provocations, I doubt that I would have had the
resources and the energy to write these for their own sake. Each was under-
taken for a specific topic, purpose, or function. I hope that by modifying
them and putting them together in a collection such as this, the individual
inspirations for each are not lost.
I need to single out for special acknowledgment a number of individuals
who read various manuscripts, provided moral support, critical comments,
a shoulder to cry on, or a strong pep talk when I wanted to stop. While I
can only provide a list of names here, such a list does not do justice to the
depth of obligation I feel for their help. My thanks, then, to Judith Allen,
Geoffrey Batchen, Sue Best, Pheng Cheah, Claire Colebrook, Drucilla Cor-
viii Acknowledgments

nell, Joan Copjec, Mimi Long, Isabel Marcus, Sally Munt, Tony Nunziata,
Kelly Oliver, Michael Pollak, John Rajchman, Jacqueline Reid, Jill Robbins,
Gai Stern, Gail Weiss, and Carol Zemel. Your friendship and support have
made an immense difference to me. My special thanks to the four anony-
mous readers of the manuscript for their various suggestions: the book as a
whole is tighter and more cohesive because of their comments. I owe a debt
that I can never repay to Nicole Fermon, whose wit and wisdom, grace and
good will, buoyed and inspired me through the long period of production of
this book. Without her encouragement, her suggestions and provocations,
these essays would probably have remained unpublished and certainly un-
polished. My gratitude to my family, to Eva Gross, Tom Gross, Irit Rosen,
Tahli Fisher, Daniel and Mia Gross, as well as to Mary Gross, and Glenn,
Daniel, and Luke Rosewell.
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 INTRODUCTION

Time remains the central yet forgotten force that motivates and informs the
universe, from its most cosmological principles to its most intimate living
details. Cultural life in all its complications, no less than natural existence, is
structured by and responds to a force that it does not control and yet marks
and dates all its activities and processes. Time Travels brings together a series
of disparate essays which focus on the implications and effects of conceiving
a temporality in which the future remains virtual and beyond the control
of the present. These essays are various conceptual ‘‘travels’’ in, explorations
of, how reconsidering our concepts of time might result in new concepts of
nature, culture, subjectivity, and politics: they are explorations of how far
we can push the present to generate an unknown—what is new, what might
not have been.1
Various, usually implicit, concepts of time are relevant to and underlie
many of the central projects of feminist theory, theories of the law and jus-
tice, and the natural sciences and their relations to the social sciences and
humanities. Questions about culture and representation, concepts of sub-
jectivity, sexuality, and identity, as well as concepts of political struggle and
transformation all make assumptions about the relevance of history, the
place of the present, and the forward-moving impetus directing us to the
future. But temporality is very rarely the direct object of analysis in these
various discourses and projects. Time Travels develops a concept of a tempo-
rality not under the domination or privilege of the present, that is, a tempo-
rality directed to a future that is unattainable and unknowable in the present,
2 Introduction

and overwrites and redirects the present in an indeterminacy that also in-
habits and transforms our understanding of the privilege of the present.
Although they deal with a wide range of topics (from female sexuality to
conceptions of power to how we understand cultural studies) and theorists
(from Darwin and Nietzsche to Derrida, Irigaray, and Deleuze), they never-
theless remain focused primarily on the question of becomings: how becom-
ings are possible, what forms they take in biological, cultural, political, and
technological processes, what transformations they may effect and what im-
plications they have for how we understand ourselves and our world.
Written over an eight-year period, these essays reflect on the question of
time and its relentlessly forward movement into the future. While resisting
the temptation to predict, to forecast, to extrapolate trends of the present
into the future, they are all, in different ways, directed to how we can gen-
erate and welcome a future that we may not recognize, a future that may
deform, inflect, or redirect our current hopes and aspirations. They welcome
a concept of the future which we do not control but which may shape and
form us according to its forces. These essays speculate on the becoming-art
of politics; that is, they share a common interest in advocating a politics of
surprise, a politics that cannot be mapped out in advance, a politics linked to
invention, directed more at experimentation in ways of living than in policy
and step-by-step directed change, a politics invested more in its processes
than in its results.
While covering a wide variety of nineteenth- and twentieth-century
thinkers, from Darwin and Nietzsche, through pragmatism and phenome-
nology, on to postmodern philosophy and politics, this book has attempted,
wherever possible, to avoid the usual critical gestures. Rather than under-
take the expected path of political and philosophical analysis, in which a
thinker’s position is subjected to rigorous criticism and its errors, contradic-
tions, and points of weakness singled out or overcome, I am more concerned
with seeking out positivities, crucial concepts, insights on what is of value in
the texts and positions being investigated. There is not a single position or
text addressed here that does not raise valuable, relevant, and perhaps even
irreplaceable insights; the task is to find what relevance it might have for
contexts that are yet to be developed, whose horizon is not yet elaborated.
The critique of texts never actually transforms texts or even necessarily pro-
duces better, more elaborated and developed texts; nor does it commonly
change the opinions of adherents to the positions and claims elaborated in
these texts. Critique tends to generate defensive self-representations or ges-
tures of counter-critique, which give the complacent reader a vague sense
 Introduction 3

that one need not bother further with a position once it has been adequately
criticized. It tends to function as a form of dismissal of texts, rather than as
an analysis of the embeddedness of critique in that which it criticizes. I have
instead tried to seize and develop what is of use in a text or position, even in
acknowledging its potentially problematic claims or assumptions. No text
or position is without problems, contradictions, weaknesses, points of un-
easiness. I have tried to develop an affirmative method, a mode of assenting
to rather than dissenting from those ‘‘primary’’ texts—whether of Darwin,
Bergson, Merleau-Ponty, Derrida, Irigaray, or Deleuze or of feminist com-
mentators writing on these primary figures; one can write most generously
and with the most inspiration working on those texts one loves the most in-
tensely, which have had the most direct impact on one. The rest, those one
deems too problematic, can be left aside.
The various positions and texts addressed here share a respect for the
force of time, its paradoxical capacity to continue endlessly and yet be ca-
pable of being squandered, wasted. To have a life of its own, time deviates,
splits, divides itself—into a presence and into the perpetual fissuring of the
present that its placement on the threshold of past and future entails. As
Bergson recognized so astutely in Matter and Memory, to retain and pro-
tract itself, to stretch itself so that it can be conceived in terms of a continuity
between past, present, and future, time is not divisible into three orders, but
only into two. Time splits into two trajectories, one virtual, the other actual,
one which makes the present pass, and the other which preserves it as past.
One forms perception, the other memory; one opens onto anticipation and
the unknowable future, the other onto reminiscence and the past. Time func-
tions ‘‘simultaneously’’ as present and as the past of that present. The future,
which has no existence in the present, is generated through the untimely re-
activation of the virtuality of the past which has been unactualized in the
present. Time is this very split, ‘‘the powerful, non-organic Life which grips
the world.’’ 2 In short, to reformulate the Bergson of Creative Evolution, it is
we who are in time, rather than time that is in us; it is time which inhabits us,
subsists or inheres within and beyond us as the milieu of the living and as
the order and historicity of the universe itself. Time is the paradoxical, and
perhaps unthinkable, form of interiority without itself being interior, the
form of objects without being objective, the form of subjects without being
subjective or psychical, the form of matter without being material. We can
only approach it through its effects on objects, subjects, and matter, which
tend to obscure or absorb its characteristics and its force as their own.
Time is an excess, for it can never use itself up, and yet it is the only re-
4 Introduction

source we cannot protract, save up, share, or divide. It is not directly ma-
nipulable or controllable, it cannot be harnessed for profit or convenience,3
yet it affects everything, transforms all objects, processes, events with its
relentless passage. Whereas time is a continuous movement, our time, the
time of the living, is finite, limited, linked to mortality, and thus irreplace-
ably precious. This double orientation of temporal movement—one force
directed to the past, the other to the future—is a splitting of time, the gen-
eration of time’s divided present, a present that is never fully present. Nature
and culture, the psychical and the social, the material and the ideal, are, in
part, consequences of the unique dividing and differentiating force of tem-
porality, which is the dual force of preservation (time is preserved in and
as the past) and of dissipation (the present dissipates its force in producing
a future that differs from it). Culture, history, and subjectivity each exhibit
this dual directionality they inherit from natural forces, from the forward
push of temporality: this is culture’s evolutionary inheritance from biologi-
cal and chemical forces, which each different culture must harness, and deal
with in its own way if it is to survive and expand.
While the essays gathered together here do not systematically explore the
cultural inheritance of the force of (natural) time—this is the detailed ob-
ject of investigation of a companion text, The Nick of Time (2004)—they do
attempt to demonstrate what a focus on the reality of time might give to the
ways we may reconceptualize identity, politics, culture, and sexual differ-
ence. They attempt to provide alternative methods, questions, and concepts
to those that lie behind our unreflective concepts of subjectivity, identity,
and the social, not so much replacing as complicating them.
If time, becomings, and the future are the primary objects of investiga-
tion in this text, there are also a number of other themes or recurring con-
cepts that underlie and materialize and cohere in these writings on tempo-
rality, unevenly running through and threading together disparate chapters.
Among these themes are:
1. The forgotten or repressed dependence of concepts of culture, desire,
subjectivity, identity, and sexuality—concepts that have been the object
of constructionist explanation in the humanities and social sciences—on
concepts of nature, biology, and inhuman forces, which constructionism
has tended to construe merely as raw materials at the very ‘‘beginning’’ (if
there is one) of constructive processes which drop out of relevance as they
are synthesized, symbolized, and transformed into cultural products. These
‘‘others,’’ these inhuman, subhuman, and extrahuman forces—forces that
structure culture, the law, representations, and all the other products of the
 Introduction 5

human—need to be understood in terms of a continuity with rather than in

opposition to the human.
2. The covered-over debt that knowledges, epistemologies, method-
ologies—that is, various practices of knowledge-production—owe to that
which conditions and incites knowledge: the real, the outside, materiality,
things, forces, events, that which preexist knowledge-production, significa-
tion, or representation and constrains and limits, as well as provokes and
engenders, the production of knowledges, including the natural sciences.
The forgotten debt that epistemologies, images, and representations of vari-
ous kinds owe to ontology, to the force of the real, to that which is larger
than and beyond the control of the knowing subject, needs to be acknowl-
edged if new kinds of knowledges and different kinds of relations to the
real—beyond and within knowledges—are to be developed.
3. In restoring ontology to its rightful place at the center of knowledges
and social practices, the ways in which ontology has been previously concep-
tualized—as static, fixed, composed of universal principles or ideals, indif-
ferent to history, particularity, or change—require transformation and re-
vitalization. ‘‘The real,’’ ‘‘being,’’ ‘‘materiality,’’ ‘‘nature,’’ those terms usually
associated with the unchanging, must themselves be opened up to their im-
material or extramaterial virtualities or becomings, to the temporal forces
of endless change, in other words, to history, biology, culture, sexuality. In
this reconfigured form, ontology is no longer too broad, unchanging, or ab-
stract to be relevant to political struggles of various kinds; instead, it is (in
part, and most indirectly) what is fundamentally at stake in such struggles.
4. If temporality and the forward movement of time are crucial elements
in such a reconstituted ontology, they are also relentlessly at work in all those
social and political practices—feminist, antiracist, working-class, postcolo-
nial, queer—that attempt to ameliorate existing conditions or compensate
for past ones. This means that political projects, in acknowledging and wel-
coming an exploration of their own ontological commitments, open them-
selves up to a new direction or orientation, not inconsistent with various
struggles for rights and equalities, but moving beyond them: an indeter-
minable direction, beyond planning and control in the present, that makes
all plans at best provisional, open to revision, and always in the process of
transformation. It opens up feminist and other political struggles to what is
beyond current comprehension and control, to becoming unrecognizable,
becoming other, becoming artistic.
5. Not only do forces of becoming contaminate and transform how we
understand social and political struggles, they are also capable of infiltrat-
6 Introduction

ing and transforming how we understand our own identities, agency, sexu-
ality, and interpersonal relations. We have tended, in feminist and other po-
litical and social discourses, to understand this more intimate domain as
the realm of agency, in which subjects exercise some element of freedom in
their choices and decisions about how to live their lives. If we take seriously
an understanding of the force of temporality and the abundance of ways
in which the future exceeds our expectations, we must modify the ways we
understand agency and its cognate terms. In what follows, I do not claim
that agency and identity are impossible, but rather that subjectivity, sexu-
ality, intimate social relations are in part structured not only by institutions
and social networks but also by impersonal or pre-personal, subhuman, or
inhuman forces, forces that may be construed as competing microagencies
rather than as the conflict between singular, unified, self-knowing subjects or
well-defined social groups. Subjects, groups, do not lack agency; on the con-
trary, they may, perhaps, have too much agency, too many agents and forces
within them, to be construed as self-identical, free, untrammeled, capable
of knowing or controlling themselves. This is not to claim that subjects are
not free, or not agents, but that their agency is mitigated and complicated
by those larger conditions that subjects do not control.
6. Sexuality, pleasure, desire need not be represented only through oppo-
sitional or binarized divisions between self and other, subject and object,
heterosexual and homosexual—just as ontologies need not be understood
only in terms of the divisions between matter and mind, nature and culture,
the biological and the psychological, the natural and the historical. While
this binary structure has long been recognized as a pervasive form of con-
tainment of the subordinated term through its negative or contradictory re-
lation to the dominant term,4 there are a number of strategies developed to
problematize its conceptual dominance. Early feminist reversals of opposi-
tional terms, where the dominant term is put into the subordinated position
and the subordinated term in the position of dominance, were complicated
and further elaborated through a more Derridean and Irigarayan under-
standing of the necessity, along with reversal, of revealing the dependence
of the dominant term on its expulsion of the subordinate term, of showing
the subordinated term as the heart or center of the dominant term. Der-
rida proposed a tripartite strategy for shaking up and provisionally unhing-
ing the binary structure—reversal, displacement, and the creation of a new
or third term which requires both terms—in order to provisionally enable
the subordinated term an autonomy from its dominating other.5 Derrida
understood that the tenacity of the binary structure means that its terms,
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