身体こそが重要か？

パフォーマンスを通じて、性を横断したり越境することは可能なのだろうか。構成されたものを主体的に「構成し直す」政治的なプロセスがあるとして、その後、やはり「身体こそが重要だ」ということになってしまうのでは逆戻り、退行ではないのか？

定本 柄谷行人集〈3〉トランスクリティーク―カントとマルクス

上記はジュディス・バトラーに言及し、身体こそが重要だという唯物論的認識がトランスクリティカルだと論じている。だが、そうなのか？　変えようのない（しかし本当に？　異性装、ホルモン、手術など幾らでも変えようはあるのでは？）身体というエレメントに戻ることで、再び決定論を受け入れてしまうことになるのではないだろうか？

Bodies That Matter: On the Discursive Limits of "Sex

ジュディス・バトラーについては、以下を参照（英語）。
http://en.wikipedia.org/wiki/Judith_Butler

Bodies That Matter: On the Discursive Limits of "Sex" (1993)

Bodies That Matter seeks to clear up confusions produced by willful and inadvertent mis/readings of performativity that view the enactment of sex/gender as a daily choice.[9] To do this, Butler emphasizes the role of repetition in performativity, making use of Derrida's theory of iterability, a form of citationality, to work out a theory of performativity in terms of iterability:

Performativity cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that 'performance' is not a singular 'act' or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance.[10]

Iterability, in its endless undeterminedness as to-be-determinedness, is thus precisely that aspect of performativity that makes the production of the "natural" sexed, gendered, heterosexual subject possible, while also and at the same time opening that subject up to the possibility of its incoherence and contestation.