etting closer to incest and to its own destiny, even if it is banalized (for it is no longer a question of a mythical or tragic incest; with modern erotism we are only dealing with a diverted form of incest, that of the projection of the same into the image of the other, which is the same thing as a confusion and a corruption of all the images). Finally, it is the invention of a femininity which renders women superfluous, the invention of a difference which is nothing more than a diverted copulation with one's double. In the final analysis [au fond], any encounter with otherness [alterite] is made impossible (by the way, it would be interesting to know whether there has ever been a hysterical counterpart to this phenomenon from the feminine side in the construction of virile and phallic mythologies. Feminism is in fact an example of hystericization of the masculine by women, a hysterical projection of their masculinity which follows exactly the hysterical projection by men of their femininity in the mythical image of a woman). But there still remains a dissymmetry in this forced allocation to difference. And this is why I was saying, in a paradoxical way, that men are more different from women than actually women are from men. This means that, in the context of sexual difference, men are above all different whereas there is some remnant of radical otherness within women, a radical otherness of women which precedes the degraded status of [masculine] difference. In short, in this extrapolation process of the Same in the production of the Other, in this hysterical invention of the sexual other as a twin brother or sister (if the issue of twinning is so up-to-date, it is because it reflects this very mode of libidinal cloning), there is a progressive assimilation of the sexes which goes from difference to a lesser difference, and from there to a visual inversion and non-differentiation of the sexes which, in the last analysis, turns the sex...
