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Luce Irigaray

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  • Alison Ainley (1997). Luce Irigaray: At Home with Martin Heidegger? Angelaki 2 (1):139 – 145.
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  • Joyce N. Davidson & Mick Smith (1999). Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference. Hypatia 14 (2).
    : 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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  • Sarah K. Donovan, Luce Irigaray. Internet Encyclopedia of Philosophy.
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  • 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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  • Helen Fielding (2003). Questioning Nature: Irigaray, Heidegger and the Potentiality of Matter. Continental Philosophy Review 36 (1).
    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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  • Frances Gray (2008). Jung, Irigaray, Individuation. 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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  • 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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  • 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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  • 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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  • Marguerite La Caze (2005). Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect. Hypatia 20 (3).
    : 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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  • 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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  • Mechthild Nagel (2002). P.J. Huntingdon, Ecstatic Subjects, Utopia, and Recognition: Kristeva, Heidegger, Irigaray. Human Studies 25 (2).
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  • Shaun O'Dwyer (2006). The Unacknowledged Socrates in the Works of Luce Irigaray. Hypatia 21 (2).
    : 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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  • Dorothea Olkowski (2000). The End of Phenomenology: Bergson's Interval in Irigaray. Hypatia 15 (3).
    : 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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  • Diane Perpich (2003). Subjectivity and Sexual Difference: New Figures of the Feminine in Irigaray and Cavarero. Continental Philosophy Review 36 (4).
    This paper argues that the metaphors of breath and voice as employed in the recent works of Luce Irigaray and Adriana Cavarero yield a reconceptualization of subjectivity as unique, embodied and relational. When interpreted in light of Cavarero's reorientation of the question of subjectivity from a what to a who, this newly configured notion of subjectivity can serve as the basis for a non-essentialist politics of sexual difference.
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  • 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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  • 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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  • Alison Stone (2003). Irigaray and Hölderlin on the Relation Between Nature and Culture. Continental Philosophy Review 36 (4).
    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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  • 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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  • 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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  • Shannon Winnubst (1999). Exceeding Hegel and Lacan: Different Fields of Pleasure Within Foucault and Irigaray. Hypatia 14 (1).
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  • 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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  • Krzysztof Ziarek (2000). Proximities: Irigaray and Heidegger on Difference. Continental Philosophy Review 33 (2).
    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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