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Luce Irigaray

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  1. Alison Ainley (1997). Luce Irigaray: At Home with Martin Heidegger? Angelaki 2 (1):139 – 145.
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  2. Diane Antonio (2001). The Flesh of All That Is: Merleau-Ponty, Irigaray, and Julian's 'Showings'. Sophia 40 (2).
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  3. Ellen T. Armour (1997). Questions of Proximity: "Woman's Place" in Derrida and Irigaray. Hypatia 12 (1):63 - 78.
    This article reconsiders the issue of Luce Irigaray's proximity to Jacques Derrida on the question of woman. I use Derrida's reading of Nietzsche in Spurs: Nietzsche's Styles (1979) and Irigaray's reading of Heidegger in L'Oubli de l'air (1983) to argue that reading them as supplements to one another is more accurate and more productive for feminism than separating one from the other. I conclude by laying out the benefits for feminism that such a reading would offer.
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  4. Claudia Baracchi (2005). Elemental Translations: From Friedrich Nietzsche and Luce Irigaray. Research in Phenomenology 35 (1):219-248.
    This essay considers the tensions informing Nietzsche's reflection on intertwined issues of nature, art, sexuality, and the feminine. Through the figure of Dionysus, Nietzsche articulates a suggestive understanding of generation as the upsurge of nature in its transformative movement. The juxtaposition of Luce Irigaray's elaboration of the Dionysian calls for an interrogation of Nietzsche's work regarding (1) the sublimation of nature into art and of sexuality or sensuality into artistic drives, (2) the oblivion of sexual difference in the coupling of (...)
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  5. Emanuela Bianchi (2011). Rewriting Difference: Irigaray and “the Greeks” Edited by Elena Tzelepis and Athena Athanasiou. Albany: State University of New York Press, 2010. Hypatia 27 (1):n/a-n/a.
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  6. Emanuela Bianchi (2010). Sexual Topologies in the Aristotelian Cosmos: Revisiting Irigaray's Physics of Sexual Difference. Continental Philosophy Review 43 (3):373-389.
    Irigaray’s engagement with Aristotelian physics provides a specific diagnosis of women’s ontological and ethical situation under Western metaphysics: Women provide place and containership to men, but have no place of their own, rendering them uncontained and abyssal. She calls for a reconfiguration of this topological imaginary as a precondition for an ethics of sexual difference. This paper returns to Aristotelian cosmological texts to further investigate the topologies of sexual difference suggested there. In an analysis both psychoanalytic and phenomenological, the paper (...)
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  7. Anne Caldwell (2002). Transforming Sacrifice: Irigaray and the Politics of Sexual Difference. Hypatia 17 (4):16-39.
    : This essay examines Irigaray's analysis of politics and the political implications of her critique of sacrificial orders that repress difference/matter. I suggest that her descriptions of a fluid "feminine" can be read as an alternative symbolic not dependent on repression. This idea is politically promising in opening a possibility for justice and a nonantagonistic intersubjectivity. I conclude by assessing Irigaray's concrete proposals for sexuate rights and a civil identity for women.
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  8. Marguerite La Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3):92-114.
    Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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  9. Tina Chanter (1995). Ethics of Eros: Irigaray's Re-Writing of the Philosophers. Routledge.
    Ethics of Eros sheds light on contemporary feminist discourse by bringing into question some of the basic distinctions and categories that orchestrate it. The work of Luce Irigaray serves as a focus for interrogating the opposition between "French" and "Anglo-American" feminism as articulated in the debate over essentialism. Tina Chanter defends Irigaray against charges of essentialism by showing that such criticisms fail to consider the theoretical background of her work. Chanter demonstrates that Irigaray inherited and attempted to move beyond the (...)
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  10. Christopher Cohoon (2011). Coming Together: The Six Modes of Irigarayan Eros. Hypatia 26 (3):478-496.
    Luce Irigaray's provocative vision of eros is often expressed in what Elizabeth Grosz calls “rambling and apparently disconnected” language, and nowhere in Irigaray's texts is it presented as a coherent account. With the goal of elaborating the significance of Irigaray's vision, I here set out to construct such an account. After first defining the Irigarayan erotic encounter as a paradoxical conjunction of “separation and alliance,” I then aim to show that its structure may be productively interpreted in terms of six (...)
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  11. Claire Colebrook (1997). Feminist Philosophy and the Philosophy of Feminism: Irigaray and the History of Western Metaphysics. Hypatia 12 (1):79 - 98.
    Irigaray demonstrates that metaphysics depends upon the specific negation and exclusion of the female body. Readings of Irigaray's Speculum of the Other Woman tend to highlight the status of this excluded materiality: is there an essential female body which precedes negation or is the feminine only an effect of exclusion? I approach Irigaray's work by way of another question: is it possible to move beyond a feminist critique of metaphysics and towards a feminist philosophy?
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  12. Joyce N. Davidson & Mick Smith (1999). Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference. Hypatia 14 (2):72-96.
    : Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of "woman" that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a "feminine" language is either groundlessly utopian or entails a biological essentialism.
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  13. Joyce Nira Davidson & Mick Smith (1999). Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference. Hypatia 14 (2):72 - 96.
    Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of "woman" that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a "feminine" language is either groundlessly utopian or entails a biological essentialism.
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  14. Penelope Deutscher (2000). Love Discourses, Sexed Discourses: Luce Irigaray's Être Deux. Continental Philosophy Review 33 (2):113-131.
    Luce Irigaray''s Être deux (1997) synthesises her linguistic research with an interpretation of Sartre, Merleau-Ponty and Lévinas. The linguistic research focuses on consistency both of an individual subject''s discourse, and of the overall research findings (rather than the presence of inconsistency in those findings) to reinforce Irigaray''s argument that there is a relationship between sexual difference and sexed language use. Previously in her work, Irigaray''s philosophical and linguistic research were held more distinct. Être deux speculates on the extent to which (...)
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  15. Penelope Deutscher (1998). Book Review: Luce Irigaray. Translated by Alison Martin. I Love to You: Sketch for a Felicity Within History. New York: Routledge, 1996. Hypatia 13 (2):170-174.
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  16. Penelope Deutscher (1997). Yielding Gender: Feminism, Deconstruction, and the History of Philosophy. Routledge.
    Yielding Gender explores and reconsiders the tensions that deconstruction poses for feminist philosophy. Emphasizing the important role of deconstruction in revealing the ambiguity and unstable nature of gender, Penelope Deutscher asks the crucial question: does the very instability of gender mean that we can no longer talk of a man or a woman of reason in the history of philosophy? Using the work of Judith Butler, Jacques Derrida and Luce Irigaray, Deutscher explores this question by examining the issue of gender (...)
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  17. Emilie Dionne (2010). Conversations. By Luce Irigaray. Hypatia 25 (3):707-713.
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  18. Sarah K. Donovan, Luce Irigaray. Internet Encyclopedia of Philosophy.
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  19. Robyn Ferrell (2004). A Politics of Impossible Difference: The Later Work of Luce Irigaray. Australasian Journal of Philosophy 82 (3):547 – 549.
    Book Information A Politics of Impossible Difference: The Later Work of Luce Irigaray. A Politics of Impossible Difference: The Later Work of Luce Irigaray Penelope Deutscher , Ithaca : Cornell University Press , 2002 , 228 , US $17.95 By Penelope Deutscher. Cornell University Press. Ithaca. Pp. 228. US $17.95.
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  20. Robyn Ferrell (1999). The Timing of Feminism. Hypatia 14 (1):38-48.
    Is history a category of reason, or is reason a category of history? These opposing questions have divided the structuralist from the materialist-but neither question is wrong. Analysis of the logic of oppositions challenges feminism, in particular, to find a logic-and a poetics-in which to render its values without historical or theoretical naiveté. I explore the question of the timing of feminism through Julia Kristeva and Luce Irigaray.
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  21. Helen Fielding (2003). Questioning Nature: Irigaray, Heidegger and the Potentiality of Matter. Continental Philosophy Review 36 (1):1-26.
    Irigaray's insistence on sexual difference as the primary difference arises out of a phenomenological perception of nature. Drawing on Heidegger's insights into physis, she begins with his critique of the nature/culture binary. Both philosophers maintain that nature is not matter to be ordered by technical know-how; yet Irigaray reveals that although Heidegger distinguishes physis from techn in his work, his forgetting of the potentiality of matter, the maternal-feminine, and the two-fold essence of being as sexual difference means that his own (...)
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  22. Frances Gray (2008). Jung, Irigaray, Individuation: Philosophy, Analytical Psychology, and the Question of the Feminine. Routledge.
    The dreaming body -- The philosophical Jung -- Locating identities : individual and collective matters -- Projection : the mirror image -- Divine reversal -- Mimesis revisited : Demeter and Persephone -- Jung, Irigaray, and essentialism : a new look at an old problem -- Speaking of the collective unconscious.
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  23. Marjorie Hass (2000). The Style of the Speaking Subject: Irigaray's Empirical Studies of Language Production. Hypatia 15 (1):64-89.
    : I argue that Irigaray's linguistic research is not merely supplementary to her theoretical writing, but, in its depiction of sexed linguistic "styles," illuminates Irigaray's call for a new syntax. I show the effect of this research on her analysis of the unconscious meaning of interrogative expressions. I address the question of Irigaray's standing as a social scientist and argue that attention to her method reveals her positive program in this domain.
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  24. Rebecca Hill (2008). Interval, Sexual Difference: Luce Irigaray and Henri Bergson. Hypatia 23 (1):119-131.
    : Henri Bergson's philosophy has attracted increasing feminist attention in recent years as a fruitful locus for re-theorizing temporality. Drawing on Luce Irigaray's well-known critical description of metaphysics as phallocentrism, Hill argues that Bergson's deduction of duration is predicated upon the disavowal of a sexed hierarchy. She concludes the article by proposing a way to move beyond Bergson's phallocentrism to articulate duration as a sensible and transcendental difference that articulates a nonhierarchical qualitative relation between the sexes.
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  25. Kate Ince (1996). Questions to Luce Irigaray. Hypatia 11 (2):122 - 140.
    This article traces the "dialogue" between the work of the philosophers Luce Irigaray and Emmanuel Levinas. It attempts to construct a more nuanced discussion than has been given to date of Irigaray's critique of Levinas, particularly as formulated in "Questions to Emmanuel Levinas" (Irigaray 1991). It suggests that the concepts of the feminine and of voluptuosity articulated by Levinas have more to contribute to Irigaray's project of an ethics of sexual difference than she herself sometimes appears to think.
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  26. Luce Irigaray (2004). To Paint the Invisible. Continental Philosophy Review 37 (4).
    In this essay, which is preceded by an interview with the translator, the author revisits her earlier critique of Merleau-Ponty’s privileging of the visible, but also takes further her own thinking by drawing specifically on the issues raised within the context of painting. The focal point of her discussion is Merleau-Ponty’s essay, “Eye and Mind.”.
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  27. Luce Irigaray (2004). Luce Irigaray: Key Writings. Continuum.
    This collection of key writings, selected by Luce Irigaray herself, presents a complete picture of her work to date across the fields of Philosophy, Linguistics ...
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  28. Luce Irigaray (2003). A Future Horizon for Art? Continental Philosophy Review 36 (4):353-365.
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  29. Luce Irigaray (1996). I Love to You: Sketch for a Felicity Within History. Routledge.
    In I Love to You , Luce Irigaray moves from the critique of patriarchy to an exploration of the ground for a possible inter-subjectivity between the two sexes. Continuing her rejection of demands for equality, Irigaray poses the question: how can we move to a new era of sexual difference in which women and men establish lasting relations with one another without reducing the other to the status of object? Drawing upon Hegel, Irigaray proposes a dialectic appropriate to each sex (...)
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  30. Luce Irigaray (1993). An Ethics of Sexual Difference. Cornell University Press.
    This collection consists of lectures given at Erasmus University in Rotterdam. They were delivered under the provisions of the Jan Tin- bergen Chair, ...
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  31. Luce Irigaray (1993). Je, Tu, Nous: Toward a Culture of Difference. New York ;Routledge.
    Irigaray offers the clearest available introduction to her own work. Focusing on power, women, gender and patriarchal mythologies, she lays out what for her has become the central problem for women in the modern world.
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  32. Luce Irigaray & Karen I. Burke (2007). Beyond Totem and Idol, the Sexuate Other. Continental Philosophy Review 40 (4).
    The author interprets idolatry, totemism, sacrilege and taboo through her theory of sexual difference and her study of Eastern spirituality. She argues that the taboo on spirituality in Western culture has cancelled difference, resulting in our current forms of idolatry. Preserving difference, however, would allow the transcendence of the human other to exist. The task of learning to respect difference is central to human spirituality and spiritual progression. The article is a translation of “La transcendance de l’autre” in Autour d’idôlatrie: (...)
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  33. Luce Irigrary (2009). Enjoy the Silence. The Philosopher's Magazine (44):18-25.
    In all the world we are only men and women. Here we could talk about universal structure. Of course, we are different no doubt, but the most basic is that humanity reproduced through generations throughout the world; they make love throughout the world; there are only men and women of different age, of different class, of different race, throughout the world. It’s the most basic.
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  34. Ada S. Jaarsma (2003). Irigaray's to Be Two: The Problem of Evil and the Plasticity of Incarnation. Hypatia 18 (1):44 - 62.
    Increasingly, feminist theorists, such as Alison Martin and Ellen T. Armour, are attending to the numerous religious allusions within texts by Luce Irigaray. Engaging with this scholarship, this paper focuses on the problematic of evil that is elaborated within Irigarayan texts. Mobilizing the work of Catherine Malabou, the paper argues that Malabou's methodology of reading, which she identifies as "plastic," illuminates the logic at work within Irigaray's deployment of sacred stories.
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  35. Amber Jacobs (2007). The Potential of Theory: Melanie Klein, Luce Irigaray, and the Mother-Daughter Relationship. Hypatia 22 (3):175-193.
    : Through a close reading of Klein and Irigaray's work on the mother-daughter relationship via the Electra myth, Jacobs diagnoses what she considers a fundamental problem in psychoanalytic and feminist psychoanalytic theory. She shows that neither thinker is able to theorize the mother-daughter relationship on a structural level but is only able to describe its symptoms. Jacobs makes a crucial distinction between description and theory and argues that the need to go beyond description and phenomenology toward the creation of a (...)
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  36. Dennis King Keenan (2004). Irigaray and the Sacrifice of the Sacrifice of Woman. Hypatia 19 (4):167-183.
    : One of the problems with a superficial reading of "Belief Itself" and "Women, the Sacred, Money" is that Irigaray is too easily understood as merely saying that woman is the hidden victim of sacrifice and that one is called to reveal this hidden victim. While this is an important aspect of Irigaray's work, a more radical interpretation is opened up when it is read alongside the work of Lacan and Žižek. Irigaray's work disturbs the traditional discourses on revelation, sacrifice, (...)
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  37. Marguerite La Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3):92-114.
    : Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.
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  38. Marguerite La Caze (2002). The Encounter Between Wonder and Generosity. Hypatia 17 (3):1-19.
    : In a reading of René Descartes's The Passions of the Soul, Luce Irigaray explores the possibility that wonder, first of all passions, can provide the basis for an ethics of sexual difference because it is prior to judgment, and thus nonhierarchical. For Descartes, the passion of generosity gives the key to ethics. I argue that wonder should be extended to other differences and should be combined with generosity to form the basis of an ethics.
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  39. Anne Leeuwen (2011). An Examination of Irigaray's Commitment to Transcendental Phenomenology in The Forgetting of Air and The Way of Love. Hypatia 27 (1):n/a-n/a.
    Although sexual difference is widely regarded as the concept that lies at the center of Luce Irigaray's thought, its meaning and significance is highly contested. This dissensus, however, attests to more than merely the existence of a recalcitrant conceptual ambiguity. That is, Irigaray's discussion of sexual difference remains fraught not because she leaves this concept undefined but because the centrality of sexual difference in fact marks a complex and unstable nexus of phenomena that shift throughout her work. Consequently, if Irigaray (...)
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  40. Mary Beth Mader (2003). All Too Familiar: Luce Irigaray's Recent Thought on Sexuation and Generation. Continental Philosophy Review 36 (4):367-390.
    In recent works, Luce Irigaray offers arguments for the establishment of sexed rights that rely upon certain presuppositional accounts of the development of relational sexuate identity and difference. The paper advances a series of objections to these accounts, in addition to examining some of Irigaray's proposals concerning women's indefinition, the category of the neuter, and female genealogy. Supplementing Luce Irigaray's argument that mother-daughter genealogy is under-symbolized in present Occidental cultures, it suggests, for reasons consonant with Irigaray's general project, additional corrective (...)
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  41. Alison Martin (2004). A European Initiative: Irigaray, Marx, and Citizenship. Hypatia 19 (3):20-37.
    : This article presents Irigaray as a philosopher committed to sociopolitical change by discussing her political thought and her engagement with the European Parliament. It traces her recent work with the ex-Communist Party in Italy back to her early critique of Marx and her subsequent attraction to Hegel's civil definition of the person. The failure of her European Parliament initiative suggests that her thinking is in advance of its possible realization.
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  42. Noëlle McAfee (2001). Book Review: Patricia J. Huntington. Ecstatic Subjects, Utopia, and Recognition: Kristeva, Heidegger, Irigaray. New York: Suny Press, 1998. Hypatia 16 (2):100-103.
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  43. Sara McNamara (2007). Luce Irigaray and the Philosophy of Sexual Difference, by Alison Stone. Teaching Philosophy 30 (2):241-244.
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  44. Sara McNamara (2007). Luce Irigaray and the Philosophy of Sexual Difference, by Alison Stone. Teaching Philosophy 30 (2):241-244.
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  45. Elaine P. Miller (2000). The "Paradoxical Displacement": Beauvoir and Irigaray on Hegel's Antigone. Journal of Speculative Philosophy 14 (2):121-137.
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  46. J. Mummery (2001). Tamsin Lorraine, Irigaray and Deleuze: Experiments in Visceral Philosophy, Ithaca and London, Cornell University Press, 1999, Pp. XIV 272, $US19.95 (Paper). Australasian Journal of Philosophy 79 (1):128 – 130.
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  47. Mechthild Nagel (2002). P.J. Huntingdon, Ecstatic Subjects, Utopia, and Recognition: Kristeva, Heidegger, Irigaray. Human Studies 25 (2):251-256.
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  48. Herta Nagl-Docekal (1999). The Feminist Critique of Reason Revisited. Hypatia 14 (1):49-76.
    In this essay I distinguish four different modes of feminist critique of reason. Discussing the work of authors such as Keller, Irigaray, and Butler, I point out that the issue of masculine connotations has been addressed with regard to different concepts-or at least different aspects-of reason. In view of a tendency to overdraw the objections, I suggest to reformulate the feminist critique of reason. I also argue that a rediscovery of those philosophical concepts of reason that do not restrict this (...)
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  49. Shaun O'Dwyer (2006). The Unacknowledged Socrates in the Works of Luce Irigaray. Hypatia 21 (2):28-44.
    : In Luce Irigaray's thought, Socrates is a marginal figure compared to Plato or Hegel. However, she does identify the Socratic dialectical position as that of a 'phallocrat' and she does conflate Socratic and Platonic philosophy in her psychoanalytic reading of Plato in Speculum of the Other Woman. In this essay, I critically interpret both Irigaray's own texts and the Platonic dialogues in order to argue that: (1) the Socratic dialectical position is not 'phallocratic' by Irigaray's own understanding of the (...)
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  50. Kelly Oliver (2001). Book Review: Cathryn Vasseleu. Textures of Light: Vision and Touch in Irigaray, Levinas and Merleau-Ponty. New York: Routledge, 1998. Hypatia 16 (1):106-108.
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  51. Kelly Oliver (2001). Book Review: Tamsin Lorraine. Irigaray and Deleuze: Experiments in Visceral Philosophy. Ithaca: New York: Cornell University Press, 1999. Hypatia 16 (1):100-102.
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  52. Kelly Oliver (2001). The Look of Love. Hypatia 16 (3):56-78.
    : I begin to suggest an alternative to the notion of vision based in alienation and hostility put forth by Jean-Paul Sartre, Sigmund Freud, and Jacques Lacan. I diagnose this alienating vision as a result of a particular alienating notion of space presupposed by their theories. I develop Irigaray's comments about light and air to suggest an alternative notion of space that opens up the possibility that vision connects us to others rather than alienates us from them.
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  53. Dorothea Olkowski (2000). The End of Phenomenology: Bergson's Interval in Irigaray. Hypatia 15 (3):73-91.
    : Luce Irigaray is often cited as the principle feminist who adheres to phenomenology as a method of descriptive philosophy. A different approach to Irigaray might well open the way to not only an avoidance of phenomenology's sexist tendencies, but the recognition that the breach between Irigaray's ideas and those of phenomenology is complete. I argue that this occurs and that Irigaray's work directly implicates a Bergsonian critique of the limits of phenomenology.
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  54. Chris Peers (forthcoming). Freud, Plato and Irigaray: A Morpho-Logic of Teaching and Learning. Educational Philosophy and Theory.
    This article discusses two well-known texts that respectively describe learning and teaching, drawn from the work of Freud and Plato. These texts are considered in psychoanalytic terms using a methodology drawn from the philosophy of Luce Irigaray. In particular the article addresses Irigaray's approach to the analysis of speech and utterance as a ‘cohesion between the source of the utterance and the utterance itself’ (Hass, 2000). I apply this approach to ask whether educational tradition has fractured the relationship between pedagogy (...)
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  55. Shaireen Rasheed (2007). Sexualized Spaces in Public Places: Irigaray, Levinas, and an Ethics of the Erotic. Educational Theory 57 (3):339-350.
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  56. Peg Rawes (2007). Irigaray for Architects. Routledge.
    different spaces and places, therefore construct the way in which architecture operates in Western society. The use and occupation of architecture also ...
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  57. William Robert (2010). Antigone's Nature. Hypatia 25 (2):412-436.
    Antigone fascinates G. W. F. Hegel and Luce Irigaray, both of whom turn to her in their explorations and articulations of ethics. Hegel and Irigaray make these re-turns to Antigone through the double and related lenses of nature and sexual difference. This essay investigates these figures of Antigone and the accompanying ethical accounts of nature and sexual difference as a way of examining Irigaray's complex relation to and creative uses of Hegel's thought.
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  58. Miri Rozmarin (2011). Living Politically: An Irigarayan Notion of Agency as a Way of Life. Hypatia 27 (1):n/a-n/a.
    This paper formulates Luce Irigaray's notion of agency as a political way of life. I argue that agency, within an Irigarayan framework, is both the outcome and the condition of a political life, aimed at creating political transformations. As Irigaray hardly addresses the topic of agency per se, I suggest understanding Irigaray's textual style as implying specific “technologies of self” in the Foucauldian sense, that is, as self-applied social practices that reshape social reality, one's relations to oneself, and enhance one's (...)
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  59. Ofelia Schutte (1997). A Critique of Normative Heterosexuality: Identity, Embodiment, and Sexual Difference in Beauvoir and Irigaray. Hypatia 12 (1):40 - 62.
    The distinction between heterosexuality and homosexuality does not allow for sufficient attention to be given to the question of non-normative heterosexualities. This paper develops a feminist critique of normative sexuality, focusing on alternative readings of sex and/or gender offered by Beauvoir and Irigaray. Despite their differences, both accounts contribute significantly to dismantling the lure of normative sexuality in heterosexual relations-a dismantling necessary to the construction of a feminist social and political order.
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  60. Gail Schwab (2011). Sharing the World. By Luce Irigaray and Teaching. Edited by Luce Irigaray with Mary Green and Conversations by Luce Irigaray with Stephen Pluháček and Heidi Bostic, Judith Still, Michael Stone, Andrea Wheeler, Gillian Howie, Margaret R. Miles and Laine M. Harrington, Helen A. Fielding, Elizabeth Grosz, Michael Worton, and Birgitte H. Hidttun. Metaphilosophy 42 (3):328-340.
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  61. Linnell Secomb (2008). Rrapping Irigaray : Flesh, Passion, World. In Nicole Anderson & Katrina Schlunke (eds.), Cultural Theory in Everyday Practice. Oxford University Press.
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  62. Cecelia Sjoholm (2001). Irigaray and Deleuze: Experiments in Visceral Philosophy (Review). Journal of Speculative Philosophy 14 (4):311-313.
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  63. Cecilia Sjöholm (2000). Crossing Lovers: Luce Irigaray's Elemental Passions. Hypatia 15 (3):92 - 112.
    Luce Irigaray's Elemental Passions could be read as a response to Merleau-Ponty's article "The Intertwining-The Chiasm" in The Visible and the Invisible. Like Merleau-Ponty, Irigaray describes corporeal intertwining or vision and touch. Counteracting the narcissistic strain in Merleau-Ponty's chiasm, she assumes that sexual difference must precede the intertwining. The subject is marked by the alterity or the "more than one" and encoded as a historically contingent gendered conflict.
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  64. Alison Stone, Mother-Daughter Relations and the Maternal in Irigaray and Chodorow.
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  65. Alison Stone (2009). Review of Luce Irigaray, Conversations. Notre Dame Philosophical Reviews 2009 (7).
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  66. Alison Stone (2006). Luce Irigaray and the Philosophy of Sexual Difference. Cambridge University Press.
    Alison Stone offers a feminist defence of the idea that sexual difference is natural, providing a new interpretation of the later philosophy of Luce Irigaray. She defends Irigaray's unique form of essentialism and her rethinking of the relationship between nature and culture, showing how Irigaray's ideas can be reconciled with Judith Butler's performative conception of gender, through rethinking sexual difference in relation to German Romantic philosophies of nature. This is the first sustained attempt to connect feminist conceptions of embodiment to (...)
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  67. Alison Stone (2006). Sexing the State : Familial and Political Form in Irigaray and Hegel. Radical Philosophy 113:24–36.
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  68. Alison Stone, From Political to Realist Essentialism: Rereading Luce Irigaray.
    This paper re-examines debates surrounding Irigaray's 'essentialism', arguing that these debates have generated a widespread assumption that realist essentialism is philosophically untenable and that Irigaray must therefore be read as a non-realist, merely 'political', essentialist. I suggest that this assumption is unhelpful, as Irigaray's work shows increasing commitment to a realist form of essentialism. Moreover, I argue that political essentialism is internally unstable because it aims to revalue femininity and the body as symbolised, thereby reinforcing the traditional conceptual hierarchy of (...)
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  69. Alison Stone (2003). Irigaray and Hölderlin on the Relation Between Nature and Culture. Continental Philosophy Review 36 (4):415-432.
    This paper explores the compatibility of Luce Irigaray's recent insistence on the need to revalue nature, and to recognise culture's natural roots, with her earlier advocacy of social transformation towards a culture of sexual difference. Prima facie, there is tension between Irigaray's political imperatives, for if culture really is continuous with nature, this implies that our existing, non-sexuate, culture is naturally grounded and unchallengeable. To dissolve this tension, Irigaray must conceive culture as having self-transformative agency without positioning culture as active (...)
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  70. Eluned Summers-Bremner (2000). Reading Irigaray, Dancing. Hypatia 15 (1):90-124.
    : My essay incorporates Irigaray's notion of the sensible transcendental, a dynamic attempt to reconstitute the body/mind dualism which founds Western thought, into a reading of the practice of European concert dance. I contend that Irigaray's efforts toward articulating a language of the body as active agent have much to offer (feminist) analyses of dance practice, and develop this claim through a reading which reflects philosophically on the changing nature of my own dance activity.
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  71. Charles Taliaferro (2007). Transcendence and Feminism: Response to Anderson's “Feminist Challenges to Conceptions of God”. Philosophia 35 (3-4):371-373.
    An argument that Pamela Sue Anderson’s critique of Irigaray commits her to a version of the Ideal Observer Theory, a theory Anderson rejects. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God.
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  72. Margaret E. Toye (2012). Donna Haraway's Cyborg Touching (Up/On) Luce Irigaray's Ethics and the Interval Between: Poethics as Embodied Writing. Hypatia 27 (1):182-200.
    In this article, I argue that Donna Haraway's figure of the cyborg needs to be reassessed and extricated from the many misunderstandings that surround it. First, I suggest that we consider her cyborg as an ethical concept. I propose that her cyborg can be productively placed within the ethical framework developed by Luce Irigaray, especially in relationship to her concept of the “interval between.” Second, I consider how Haraway's “cyborg writing” can be understood as embodied ethical writing, that is, as (...)
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  73. Elena Tzelepis & Athena Athanasiou (2010). Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
    With a foreword by Gayatri Chakravorty Spivak and a chapter by Irigaray responding to her commentators, this book is an essential text for those in social ...
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  74. Anne van Leeuwen (2010). Sexuate Difference, Ontological Difference: Between Irigaray and Heidegger. Continental Philosophy Review 43 (1):111-126.
    Animating Luce Irigaray’s oeuvre are two indissociable projects: the disruption of Western metaphysics and the thinking of sexual difference. The intersection of these two projects implies that any attempt to think through the meaning and significance of Irigaray’s notoriously fraught invocation of sexual difference must take seriously the way in which this invocation is itself always already inflected by her disruptive gesture. In this paper, I will attempt to elucidate one moment of this intersection by focusing on her critical engagement (...)
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  75. Cathryn Vasseleu (1998). Textures of Light: Vision and Touch in Irigaray, Levinas, and Merleau-Ponty. Routledge.
    Light has often been privileged as a metaphor for objectivity and truth in Western thought, a status that has been challenged by recent feminist thought as giving entitlement to the masculine. This book presents a compelling new perspective on this metaphor, and explores the role the visual plays in Western philosophy by examining the thought of Irigaray, Levinas and Merleau- Ponty. Textures of Light is one of the first studies to challenge current interpretations by presenting Irigaray as a philosopher of (...)
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  76. Margaret Whitford (1991). Luce Irigaray: Philosophy in the Feminine. Routledge.
    Margaret Whitford's study provides the ideal introduction to Irigaray's thought, offering a sustained interpretation of her whole corpus, including previously untranslated French texts. Whitford suggests that Irigaray's work should be seen as "philosophy in the feminine," actively opposing the complicity of philosophy with other social practices which exclude or marginalize women.
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  77. Shannon Winnubst (1999). Exceeding Hegel and Lacan: Different Fields of Pleasure Within Foucault and Irigaray. Hypatia 14 (1):13-37.
    Anglo-American embodiments of poststructuralist and French feminism often align themselves with the texts of either Michel Foucault or Luce Irigaray. Interrogating this alleged distance between Foucault and Irigaray, I show how it reinscribes the phallic field of concepts and categories within feminist discourses. Framing both Foucault and Irigaray as exceeding Jacques Lacan's metamorphosis of G.W.F. Hegel's Concept, I suggest that engaging their styles might yield richer tools for articulating the differences within our different lives.
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  78. George Yancy (2002). Lyotard and Irigaray: Challenging the (White) Male Philosophical Metanarrative Voice. Journal of Social Philosophy 33 (4):563–580.
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  79. Krzysztof Ziarek (2000). Proximities: Irigaray and Heidegger on Difference. Continental Philosophy Review 33 (2):133-158.
    Explicating Heidegger''s and Irigaray''s critiques of difference, this essay proposes a new approach to the crucial concept of relationship in their thought. Articulated as proximity rather than difference, such relationality works in a manner that is non-appropriative and free from power. The essay shows that at the center of Heidegger''s questioning of being is not the ontico-ontological difference but the notion of nearness (Nähe), elaborated by Heidegger as a critique of the metaphysical logic of difference and relation. Linking Heidegger''s nearness (...)
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