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course of truth. Guyon's self-representation is, in effect, deauthorized
through this policing of the truth.
Notes
1. I thank audiences at the International Association of Philosophy and Literature,
Emory University, 1989, the Autobiography Conference, University of Southern
Maine, 1989, and the University of Texas, Austin, 1990, who responded to earlier
versions of this article. My thanks, also, to Joseph Allen, Kathleen Ashley, Susan
Sage Heinzelman, Kurt Heinzelman, Francoise Lionnet, and Evan Watkins whose
critical insights and comments I gratefully acknowledge here.
2. I accept Mary G. Mason's designation of Margery Kempe as the first auto-
biographer in English. See her article "The other Voice: Autobiographies of
Women Writers", in Autobiograply: Essays Critical and Theoretical, ed. James Onlney
( Princeton: Princeton UP, 1980): 207-34. Much feminist criticism of autobiogra-
phy has depended on just such against-the-grain readings of literary history and
has produced the excellent work in such recent anthologies as Life/Lines: Theoriz-
ing Women's Autobigraphy, ed. Bella Brodzki and Celeste Schenck ( Ithaca: Cornell
UPI, 1988) and The Private Self, ed. Shari Benstock ( Chapel Hill: U of North
Carolina P, 1988). For a discussion of Margery Kempe in the context of community,
see David Aers Community, Gender, and Individual Identity ( London: Routledge,
1988): 73-116.
3. The phrase "thematic of regulation" is D. A. Miller from The Novel and the Police
( Berkeley: U of California Ps, 1988): 38.
4. I refer mainly to mysticism as it was practiced or experienced in cloistered settings.
Although there were women who dashed about to take communion or who went
on pilgrimages, the cloistered settings in which mysticism was expressed offer the
grounds for examining the institutional emergence of mystical writing. Caroline
Bynum indicates that cloistered mysticism was so widespread by the thirteenth
century that it was unusual not to have a visionary or mystic in the convent. See her
Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Woman
( Berkeley: U of California P, 1987).
5. Michel Foucault, The History of Sexuality, vol. 1: Introduction, trans. Robert Hurley
( 1978; New York: Vintage Books, 1980), 95.
6. Clifton Walters, Introduction to Julian of Norwich, Revelations of Divine Love
( 1966; London: Penguin, 1988).
7. Brodzki and Schenck develop the term "singularity in alterity" in their introduction
to Life/Lines. For an excellent discussion of confession, see Jeremy Tambling,
Confession: Sexuality, Sin, the Subject ( New York: St. Martin's, 1990).
8. Jean Gerson wrote widely on topics ranging from ecclesiastical law to mysticism.
See G. H.M. Posthumus Meyjes, Jean Gerson et l'assemblée de Vincennes (1329): Ses
conceptions de la juridiction temporelle de l'église. ( Leiden: E. J. Brill, 1978) and
Catherine D. Brown, Pastor and Laity in the Theology of Jean Gerson ( New York:

-77-

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Publication Information: Book Title: Autobiography & Postmodernism. Contributors: Kathleen Ashley - editor, Leigh Gilmore - editor, Gerald Peters - editor. Publisher: University of Massachusetts Press. Place of Publication: Amherst, MA. Publication Year: 1994. Page Number: 77.
    
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