Taking its lead from analyses of gift exchange by Marcel Mauss and Marshall Sahlins as well as of contact by Charles Long and Jonathan Z Smith, this article elaborates a theory of the exchange, among dominant social subjects, of representations of their subjected proximate others in order to rectify the crisis precipitated by contact with otherness that threatens their claims to autonomy, authority, homogeneity, and universality. Specifically it situates the polemical exchange of representations of women among Friedrich Schlegel (Lucinde/Lucinde), G W F Hegel (Antigone/Phenomenology of Spirit), and Karl Gutzkow (Wally/Wally the Skeptic) as exemplary German male bourgeois efforts to rectify the crises to subject formation generated, in part, by the emergence of gender-coded bifurcated bourgeois society and signaled by the Kantian and French Revolutions. The public dissemination of apotropaic representations screened the dependence upon proximate others by, and determined the positions among, exchange participants as well as maintained structures of domination.
BehlerE (1963) Friedrich Schlegel und Hegel. Hegel Studien2: 203–250.
2.
BenhabibS (1996) On Hegel, women, and irony. In: MillsPJ (eds) Feminist Interpretations of G.W.F. Hegel, University Park: Pennsylvania State University, pp. 25–43.
3.
BhabhaH (1994a) Of mimicry and man: The ambivalence of colonial discourse. The Location of Culture, New York: Routledge, pp. 85–92.
4.
BhabhaH (1994b) The other question: Stereotype, discrimination and the discourse of colonialism. The Location of Culture, New York: Routledge, pp. 66–84.
5.
BlauPM (1964) Exchange and Power in Social Life, New York: John Wiley.
6.
BourdieuP (1977) Outline of a Theory of Practice, Cambridge: Cambridge University Press.
7.
BrackenC (1997) The Potlatch Papers: A Colonial Case History, Chicago: University of Chicago Press.
8.
ChidesterD (1996) Savage Systems: Colonialism and Comparative Religion in Southern Africa, Charlottesville: University Press of Virginia.
9.
De BeauvoirS (1953) The Second Sex, New York: Knopf.
10.
DietzeW (1957) Junges Deutschland und deutsche Klassik: Zur Ästhetik und Literaturtheorie des Vormärz, Berlin: Rütten und Löning.
11.
DouglasM (1966) Purity and Danger: An Analysis of the Concepts of Pollution and Taboo, London: Routledge & Kegan Paul.
12.
FelmanS (1981) Rereading femininity. Yale French Studies62: 19–44.
13.
FlavellMK (1975) Women and individualism: A reexamination of Schlegel's Lucinde and Gutzkow's Wally, die Zweiflerin. Modern Language Review70(3): 550–564.
14.
FoucaultM (1978) The History of SexualityVolume 1New York: Pantheon Books.
15.
FrankH“… die Disharmonie, die mit mir geboren ward, und mich nie verlassen wird …”Das Leben der Brendel/Dorothea Mendelssohn-Veit-Schlegel (1764−1839)1988Frankfurt/M: Peter Lang.
16.
Geller J (1985) Contact with persistent others: The representation of women in Friedrich Schlegel, Georg Wilhelm Friedrich Hegel, and Karl Gutzkow. PhD Dissertation, Duke University.
17.
GellerJ (1992) Hegel’s self-conscious woman. Modern Language Quarterly53(2): 173–199.
18.
GellerJ (2011) The Other Jewish Question: Identifying the Jew and Making Sense of Modernity, New York: Fordham University Press.
19.
GoldmanI (1975) The Mouth of Heaven: An Introduction to Kwakiutl Religious Thought, New York: John Wiley.
20.
GutzkowK (1974) Karl Gutzkow's Wally, die Zweiflerin/Wally, the Skeptic, Bern and Frankfurt/M: Herbert Lang.
21.
HabermasJ (1962) Strukturwandel der Öffentlichkeit: Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft, Berlin: Luchterhand.
22.
HausenK (1981) Family and role-division: The polarization of sexual stereotypes in the nineteenth century. An aspect of the dissociation of work and life. In: EvansRJLeeWR (eds) The German Family: Essays on the Social History of the Family in Nineteenth and Twentieth Century Germany, Totowa, NJ: Barnes & Noble, pp. 51–83.
23.
HegelGWF (1970a) Grundlinien der Philosophie des Rechtes: Werke in Zwanzig Bände 7, Frankfurt/M: Suhrkamp.
24.
HegelGWF (1970b) Vorlesungen über der Ästhetik II: Werke in Zwanzig Bände 14, Frankfurt/M: Suhrkamp.
25.
HegelGWF (1977) Hegel's Phenomenology of Spirit, New York: Oxford University Press.
26.
HertzD (1988) Jewish High Society in Old Regime Berlin, New Haven: Yale University Press.
27.
HorkheimerMAdornoTW (1972) Dialectic of Enlightenment, New York: Seabury Press.
28.
JayN (1985) Sacrifice as a remedy for having been born of woman. In: AtkinsonCWBuchananCHMilesMR (eds) Immaculate and Powerful: The Female Sacral Image and Social Reality, Boston: Beacon Press, pp. 283–309.
29.
KierkegaardS (1965) The Concept of Irony: With Constant Reference to Socrates, Bloomington: Indiana University Press.
30.
KojèveA (1980) Introduction to the Reading of Hegel. Lectures on the Phenomenology of Spirit, Ithaca: Cornell University Press.
31.
KrellDF (1996) Lucinde’s shame: Hegel, sensuous woman, and the law. In: MillsPJ (eds) Feminist Interpretations of G.W.F. Hegel, University Park: Pennsylvania State University, pp. 89–107.
LandesJB (1988) Women and the Public Sphere in the Age of French Revolution, Ithaca: Cornell University Press.
34.
LaqueurT (1987) Orgasm, generation, and the politics of reproductive biology. In: GallagherCLaqueurT (eds) The Making of the Modern Body: Sexuality and Society in the Nineteenth Century, Berkeley: University of California Press, pp. 1–41.
35.
Lévi-StraussC (1966) Time regained. The Savage Mind, Chicago: University of Chicago Press, pp. 217–244.
36.
LiebersohnH (2011) The Return of the Gift. European History of a Global Idea, Cambridge: Cambridge University Press.
37.
LongCH (1986) Conquest and cultural contact in the new world. Significations: Signs, Symbols, and Images in the Interpretation of Religion, Philadelphia: Fortress Press, pp. 97–113.
38.
MarxK (1976) CapitalVolume INew York: Vintage.
39.
MaussM (1990) The Gift: The Form and Reason for Exchange in Archaic Societies, New York: Norton.
40.
MehlmanJ (1982) The suture of an allusion: Lacan with Leon Bloy. SubStance11(34): 99–110.
41.
MunnND (1983) Gawan kula: Spatiotemporal control and the symbolism of influence. In: LeachJWLeachER (eds) The Kula, Cambridge: Cambridge University Press.
42.
PinkiertE-U (1981) Hegels Lucinde-Kritik—und ihre Aktualisierung in der Auseinandersetzung der Junghegelianer mit Romantik und Jungem Deutschland. Text + Kontext9: 347–349.
43.
PrattML (1992) Imperial Eyes: Travel Writing and Transculturation, London: Routledge.
44.
RoyA (2009) Hegel contra Schlegel; Kierkegaard contra de Man. PMLA124(1): 107–126.
45.
SahlinsM (1972) The spirit of the gift. Stone Age Economics, Chicago: Aldine, pp. 149–183.
46.
Sahlins M (1981) Historical Metaphors and Mythical Realities: Structure in the Early History of the Sandwich Islands Kingdom. Ann Arbor: Association for Social Anthropology in Oceania/University of Michigan Press.
47.
SchlegelF (1971) Friedrich Schlegel's “Lucinde” and the “Fragments”, Minneapolis: University of Minnesota Press.
48.
SmithJZ (1982a) The bare facts of ritual. Imagining Religion: From Babylon to Jonestown, Chicago: University of Chicago Press, pp. 53–65.
49.
SmithJZ (1982b) A pearl of great price and a cargo of yams: A study in situational incongruity. Imagining Religion. From Babylon to Jonestown, Chicago: University of Chicago Press, pp. 90–101.
50.
SmithJZ (1987) To put in place. To Take Place: Toward Theory in Ritual, Chicago: University of Chicago Press, pp. 47–73.
51.
TurnerV (1969) The Ritual Process: Structure and Anti-Structure, Ithaca: Cornell University Press.
52.
WeigelS (1983) Wider die romantische Mode. Zur ästhetischen Funktion des Weiblichen in Friedrich Schlegel's Lucinde. In: StephanIWeigelS (eds) Die verborgene Frau. Sechs Beiträge zu einer feministischen Literaturwissenschaft, Berlin: Argument Verlag, pp. 67–82.
