Hypatia of Alexandria continues to question and not only in terms of ideas, but also and especially for his life choices that perhaps were really the main cause of his martyrdom. It is no coincidence that in another period of crisis and transformation as the current women's bodies become the main targets of the violence of a power which is above that kind of political and economic power, male power, who feels now completely powerless to control the dynamics of this complex.
Redial Hypatia
Hypatia was dismembered, literally torn to pieces. The pieces were burned, the ashes scattered presumably so that no or no Antigone could organize the funeral and the grave of the woman who 'excelled especially in the practical virtues,' in science and philosophy. Give her burial would have meant surrendering his example and remember to posterity and history. We do not intend performs the funeral failure, as only a contemporary - and the killers knew very well-can formalize the transition of the extinct body memory. Instead we are going 'defeat' the murderers started a metaphorical body reconstruction of Hypatia, imagining his limbs torn apart as parts of the body of thought and work of a woman who testified, and acknowledge that we have anticipated many of the questions, but also earnings and wealth of which only now we know.
We find in her a high expression of maternal wisdom / teaching that women are the repositories always (1). From the evidence, while men, eloquent found traces of a pedagogical practice that is 'midwife' of truth and justice, promotes virtue, a source of civilization. Traces that only a few decades we interpret, since we learned to refer to measures of value and women discovered the foundation of truth inherent in the mother tongue (2) and the work of civilizing feminine word, which is renewed and revived the constitutive relationship with the mother. Its products passed the figure of a philosopher, which appears embodied essential features of the twentieth century feminist thought. The centrality of the human being of flesh and blood, and then sexed, in relation to the world and also with the divine. A model of intellectual engagement that seems to anticipate the great discovery of the 'from itself' (3), the principle of practical philosophy and cognitive categories together, è avvenuta grazie alle politica delle donne ed è stata riconosciuta e messa in parola grazie al pensiero della differenza sessuale(4): assumere la propria soggettività e non principi esterni come luogo da cui muovere tanto nell’ambito sociale e politico quanto nel fare scienza, arte, filosofia, cultura.
In Ipazia riconosciamo anche le caratteristiche dell’agire politico femminile. La cura delle relazioni, infatti, come anche la capacità di mediare e armonizzare anche in contesti di violenza e lacerazione, di creare civiltà nella barbarie e la coerenza tra pensiero ed azione sono i tratti dell’eccellenza femminile ai giorni nostri come nella storia. Non solo. La sua figura testimonia come le donne siano da sempre able to 'take care of the world' regardless of positions of power and ownership rights and to be the protagonists of the events of their time in places without official positions on policy. Those of us who, after a long and arduous path, identified in the reports of female authority and power to make reference to their current social desire (5), see in her a shining example of female authority, masterful, political, scientific, recognized women and men, contemporaries and posterity. The advent of female freedom (6) was recorded, partly due to the crisis of patriarchy, but were mainly due to being able to recognize it in women who came before us and have made the largest category of interpretation of the work of women in the past. The great freedom of Hypatia, there is no doubt, has defied the centuries and the links in the story told by men.
Hypatia it also raises questions about the very topical political relationship with the male. His choice of virginity in many women find the illustrious past, the dual purpose as a path of holiness, but also a privileged position to give the course and its desire to establish its authority in relation to women and men. The question now is masculine more open than ever (7), but also thanks to examples such as Hypatia we are aware that the relations between the sexes are not adjustable simply in terms of cohabitation of the world, but that we, just as women / mothers, we design a bearer of ethics that applies to both sexes (8). Just then, a quick search on the network to find several examples of scientific communities promoted and trained by women, who were inspired by the Alexandrian scientist, taking it as a symbol of freedom of thought and female subjectivity in scientific research (9). After all the testimonies are unanimous in handing down a picture of a woman in doing science brings into play all the more sensitivity and intelligence that was given the reality of human female. In
Hypatia, finally, one can not fail to highlight one last attempt to claim the 'divine feminine', before the final codification of the inferiority of women in human hierarchies and permanently banned in the sky, came to fruition with the spread of Christianity and with the consolidation the power of the Catholic Church. In her contemporaries had, in fact, recognized the 'right Lady,' which would bring 'golden age', that is balance and harmony after 'Iron Age', the conflicts and violence that had raged for Alexandria. Understandable, then, that feminist theology (10) Hypatia upgraded ad icona delle resistenza femminile all’affermazione della religione del Dio padre e a simbolo della guerra dei sessi, già in corso da secoli, che ha portato alla cancellazione delle divinità femminili (11). Sono i pezzi del ‘corpo’ di Ipazia che in quest’occasione vogliamo mettere insieme e corrispondono agli aspetti che hanno guidato e soprattutto motivato la nostra ricerca.
Note
1) Muraro Luisa. L’ordine simbolico della madre.Ed. Riuniti Roma 1991
2) Muraro Luisa. Lingua e Verità. Quaderni di Via Dogana, Milano 1995
3) Diotima. La sapienza di partire da sé. Liguori Napoli 2005
4) Diotima. Il pensiero della differenza sessuale. La Tartaruga Milano 1987
5) Cigarini Lia. The politics of desire. New Practices Parma 1995
6) Women's Library in Milan. A thread of happiness. Upside January 1989 (known as Upside Gold)
7) Cigarini Lia. A world of two sexes. Via Dogana No 56/57 September 2001
8) Luce Irigaray. Ethics of sexual difference. Feltrinelli Milano 1985
9) Hypatia. Scientific authority female authority. Ed Riuniti Roma 1992
10) Mary Daly. Beyond God the Father. Ed Riuniti Roma 1990
11) Luce Irigaray. Sexes and genealogies. The Turtle Milan 1989
(From: Reassemble Hypatia, by Eredibiblioteca women Tribaleglobale 2010)
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