By Dawn McMillan
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To be ready for God’s visit is both a moral and a mechanical problem for the Christian; the laws of mechanics and morality necessarily had to merge. “The unfolding of the human race” through time also unfolded two kinds of sexual disciplines, austerity and procreativity, both of which emerged out of the Christian interpretation of time. While it was interpreted that a celibate person made the clock of human time stop in his or her heart by abandoning marriage, allowing the person to be “’on the frontier’ of another world,” those who opted for marriage and procreation “sought,” Peter Brown argues, “frantically to soften the somber tick of the clock of death by .
Basil and St. 20 Historian William H. McNeill writes: duly constituted authorities constrained nearly all Christian monks to live together in monasteries and conform to rules, thus ending public outbreaks. . Congregational singing, processionals, and other stately forms of worship played a conspicuous part in the new monastic rules, supplementing most of the private, trance-inducing exercises that individual monks had formerly engaged in. 21 In the context of the de-ecstasization and desexualization of the monk’s body, time played an important role in controlling and transforming erotic enthusiasm into a disciplined conduct.
This inversion of pleasure from the “sex” of the body to the “sex” of mechanical operation is not gratuitous, but suggests a resexualization of the desexualizing tools and also a transformation of the body. Mechanics shoots through the discourse on sexuality, and its logic produces and measures mechanical time, thereby codifying the body in the same way that “sex” codifies pleasure. “Bodies” and “pleasures” are set aside, codified, and ready for transaction and exchange. The “empty” forms of these two logics of “sex” and mechanics universally exchange here their equivalence; mechanical operation is exchanged for pleasure, and vice versa.