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men  frequently  destroyed  or  removed  the  figures  from  church  buildings,  whilst archaeologists  tend  to  either  ignore  them  altogether,  or  to  label  them  as  lewd,  barbarous  or repulsive. Museums kept them locked safely away from public scrutiny. 

Carter’s  mystical  female  are  “those  who  have  written  a  history  that  is  a  vertiginous monstrosity, and that has sprung like an arrow from men’s entire past, from biblico-capitalist culture, and from yesterday’s supplicants, and who have come as forefathers of the new women, after whom no intersubjective connection will ever be the same just with a single word of body” (Cixous, 1976: 886). Earlier to the development of vitalistic biologies within the 19th century, Christian and Cartesian views propose “the body” as much inner matter, symbolizing nothing or, more precisely, a profane vacuum, the fallen state: deceit, sin, premonitional metaphorics of hell, and the perceptual feminine. There are many instances in both Sartre’s and Beauvoir’s work where “the body” is regarded as a silent facticity, foreseeing a few meaning that can be ascribed  only  by  a  transcendent  consciousness,  caught  in  Cartesian  terms  as  drastically immaterial. Cultural ideals, according to Nietzsche, arise as a result of an inscription on the body, a blank page (Habib, 2011: 5520-5522). A figure of history as a permanent composing tool, and the body as the medium that must be destroyed and transfigured in order for “culture” to rise, may be found within the metaphorics of this idea of social values. Is “the body” or “the sexed body” the firm establishment on which sexual orientation and frameworks of obligatory sexuality  operate?  Or  is  “the  body”  itself  formed  by  political  powers  with  key  interface  in keeping that body bounded and constituted by the creators of sex? The “body” often shows up to  be  a  detached  medium  that’s  implied  by  an  engraving  from  a  social  source  figured  as “external” to that body. 

3. Literary Ultimate of Angela Carter’s Feminine Mysticism ....................... 28

3.1 Becoming-Woman: Escape from the Patriarchal Center ........................... 28

3.2 Transcending Female Mythology: Refusal of Female Myths of Victimization .............. 31

3.3 Remythologizing Feminine Writing: Subversion of Female Literary Tradition ............. 35

Conclusion ......................... 39

3. Literary Ultimate of Angela Carter’s Feminine Mysticism 

3.1 Becoming-Woman: Escape from the Patriarchal Center

Becoming-woman  as  the  literary  ultimate  of  Carter’s  feminine  mysticism  guarantees women  escape  from  the  patriarchal  center.  Carter’s  becoming-woman  decomposes  male本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。