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By Al Sevcik
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Sample text
What cells do not reveal is how the female racial subaltern has been consistently (re)produced as a kind of human being to whom neither juridic universality nor self-determination applies. Not only does her femaleness place Henrietta Lacks under patriarchal (divine or natural) law, away from the domain of the laws of the body politic. Her blackness also produces her as radically distinct from the kind of subject presumed in the ethical principles governing modern social configurations. Across the earth, women still die of cervical cancer despite the advances Lacks’s stolen cells have enabled, but they do not die the same way.
The key figure in this formulation is “Spirit,” the transcendental (interior or temporal) “I,” which guides his version of the play of reason, transcendental poesis, where I find the framing of the transparency thesis, the ontoepistemological assumption guiding modern representation. That is, Hegel refashioned the Subject as the transparent “I,” the one whose emergence he located in post-Enlightenment Europe, where Spirit completed its self-actualizing trajectory. It is this tracing of subsequent refashionings of self-consciousness, and each version of universal reason this entails, that allows me to delineate the field of modern representation, the stage of exteriority, the context of emergence of the analytics of raciality—in sum, the arsenal that, in the nineteenth century, would finally write self-consciousness as an effect of the tools of scientific knowledge.
THE NAMING OF MAN Many racial theorists have recently undertaken this excavation, gathering instances of philosophical formulations of juridical universality and humanity that exclude the others of Europe. 8 Nevertheless, although these theorists have explored how the racial delimits the reach of the law and humanity, they have yet to ask how it produces the principles —universality and self-determination—these notions comprehend. How precisely does the racial (re)produce the universality of the law?