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  1. Luce Irigaray: At Home with Martin Heidegger?Alison Ainley - 1997 - Angelaki 2 (1):139 – 145.
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  2. Luce Irigaray Cluster—Editor's Introduction.Linda Martín Alcoff - 2013 - Hypatia 28 (3):417-418.
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  3. Love, a Sonnet.A. Bronson Alcott - 1885 - Journal of Speculative Philosophy 19:107.
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  4. A European Initiative: Irigaray, Marx, and Citizenship.Dr Martin Alison - forthcoming - Hypatia 19 (3):20-37.
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  5. Lesbian Philosophy: Explorations.Jeffner Allen & Luce Irigaray - 1988 - Hypatia 3 (2):172-174.
  6. Feminist Challenges to Conceptions of God: Exploring Divine Ideals.Pamela Sue Anderson - 2007 - Philosophia 35 (3-4):361-370.
    This paper presents a feminist intervention into debates concerning the relation between human subjects and a divine ideal. I turn to what Irigarayan feminists challenge as a masculine conception of ‘the God’s eye view’ of reality. This ideal functions not only in philosophy of religion, but in ethics, politics, epistemology and philosophy of science: it is given various names from ‘the competent judge’ to the ‘the ideal observer’ (IO) whose view is either from nowhere or everywhere. The question is whether, (...)
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  7. Life, Death and (Inter)Subjectivity: Realism and Recognition in Continental Feminism. [REVIEW]Pamela Sue Anderson - 2006 - International Journal for Philosophy of Religion 60 (1/3):41 - 59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  8. Tracing Sexual Difference: Beyond the Aporia of the Other. [REVIEW]Pamela Sue Anderson - 1999 - Sophia 38 (1):54-73.
  9. Luce Irigaray: Back to the Beginning.Ovidiu Anemtoaicei & Yvette Russell - 2013 - International Journal of Philosophical Studies 21 (5):773-786.
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  10. The Flesh of All That Is: Merleau-Ponty, Irigaray, and Julian's 'Showings'.Diane Antonio - 2001 - Sophia 40 (2):47-65.
    Julian of Norwich (b. 1342) anticipated the ontological and epistemological work on sexed embodiment pioneered in the work of Merleau-Ponty and Irigaray in the 20th century. Her epistemology of sensual ‘showings’ helped reconfigure women’s embodiment and speech acts (‘bodytalk’): by recognizing cognitive emotions and the knowledge-producing body; and by envisioning the intertwining of human flesh with All That Is. The paper next examines Merleau-Ponty’s somatic discourse on the chiasmic flesh, which leads to a discussion of Irigaray’s work on poetic mimesis.
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  11. Beyond Belief: Sexual Difference and Religion After Ontotheology.Ellen T. Armour - 2003 - In Philip Goodchild (ed.), Difference in Philosophy of Religion. Ashgate. pp. 61.
  12. Questions of Proximity:?Woman's Place? In Derrida and Irigaray.Ellen T. Armour - 1997 - Hypatia: A Journal of Feminist Philosophy 12 (1):63-78.
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  13. Questions of Proximity: “Woman's Place” in Derrick and Irigaray.Ellen T. Armour - 1997 - 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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  14. Deconstruction and Feminist Theology: Toward Forging an Alliance with Derrida and Irigaray.Ellen True Armour - 1993 - Dissertation, Vanderbilt University
    In this essay, I argue for an alliance between deconstruction and feminist theology. I forge this alliance by demonstrating deconstruction's usefulness for helping feminist theology deal more adequately with differences of race between women. I argue that 'deconstruction' can help feminist theology uncover the roots of its hegemony and learn to think 'race' and 'gender' differently. ;According to my reading of deconstruction, Derrida and Irigaray uncover a persistent patterning which structures our institutions, our thinking, our writing, our politics, etc. This (...)
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  15. Mourning (as) Woman: Event, Catachresis, and "That Other Face of Discourse": Poiesis of Alterity.Athena Athanasiou & Elena Tzelepis - 2010 - In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
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  16. Thinking Difference as Different Thinking in Luce Irigaray's Deconstructive Genealogies.Athena Athanasiou & Elena Tzelepis - 2010 - In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
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  17. Breathing Life Into Ourselves.Byllye Y. Avery - 1995 - In Penny A. Weiss & Marilyn Friedman (eds.), Feminism and Community. Temple University Press. pp. 147.
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  18. Elemental Translations: From Friedrich Nietzsche and Luce Irigaray.Claudia Baracchi - 2005 - 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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  19. Her Blood and His Mirror: Mary Coleridge, Luce Irigaray, and the Female Self.Christine Battersby - 1996 - In Richard Thomas Eldridge (ed.), Beyond Representation: Philosophy and Poetic Imagination. Cambridge University Press. pp. 249--272.
  20. Il Grossatesta E la Luce.G. Battisti Saccaro - 1976 - Medioevo 2:21-75.
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  21. For Love of the Other.Tahseen Béa - 2010 - International Studies in Philosophy Monograph Series:83-204.
    No memory can follow the traces of the past. It is an immemorial past—and this also is perhaps eternity, whose signifyingness obstinately throws one back to the past. Eternity is the very irreversibility of time, the source and refuge of the past. (Levinas, “Meaning and Sense,” 30)Keeping the senses alert means being attentive in flesh and in spirit. (Irigaray, Ethics of Sexual Difference, 148).
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  22. Memory of Touch.Tahseen Béa - 2008 - International Studies in Philosophy Monograph Series:5-82.
    Is the memory of touching always disguised by senses that forget where they come from? Creating distancethrough a mastery that constitutes the object as a monument built in place of the subject’s disappearance.The memory of touching? The most insistent and the most difficult to enter into memory. The one that entailsreturning to a commitment whose beginning and end cannot be recovered.Memory of the flesh, where that which has not yet been written is inscribed, laid down? That which has a place,has (...)
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  23. Textiles That Matter: Irigaray and Veils: Dissimulated Genealogies, Ambiguous Antigones.Anne-Emmanuelle Berger - 2010 - In Elena Tzelepis & Athena Athanasiou (eds.), Rewriting Difference: Luce Irigaray and "the Greeks". State University of New York Press.
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  24. The Newly Veiled Woman: Irigaray, Specularity, and the Islamic Veil.Anne-Emmanuelle Berger - 1998 - Diacritics 28 (1):93-119.
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  25. Failed Friendship, Forgotten Genealogies: Simone de Beuvoir and Luce Irigaray.Debra Bergoffen - 2001 - Journal of French and Francophone Philosophy 13 (1).
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  26. Love, Law, and Liberty-Introduction.Russell Berman - 2007 - Telos: Critical Theory of the Contemporary 138:3.
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  27. Woman and Space According to Kristeva and Irigaray.Philippa Berry - 1992 - In Philippa Berry & Andrew Wernick (eds.), Shadow of Spirit: Postmodernism and Religion. Routledge. pp. 250--64.
  28. Rewriting Difference: Irigaray and “The Greeks”. Edited by Elena Tzelepis and Athena Athanasiou. Albany: State University of New York Press, 2010. [REVIEW]Emanuela Bianchi - 2012 - Hypatia 27 (2):455-460.
  29. Sexual Topologies in the Aristotelian Cosmos: Revisiting Irigaray's Physics of Sexual Difference.Emanuela Bianchi - 2010 - 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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  30. Embodiment and Ambiguity: Luce Irigaray, Sexual Difference, and Race.Mary K. Bloodsworth - 1999 - International Studies in Philosophy 31 (2):69-90.
  31. Irigaray's Figures of Sexual Difference: Embodiment, Ambiguity, and "Race".Mary Katherine Bloodsworth - 1997 - Dissertation, The University of Memphis
    Luce Irigaray claims that sexual difference is perhaps the significant issue of our age. I argue that Irigaray's essays on central figures in the history of Western philosophy must be read in terms of the issue of sexual difference. I situate Irigaray within a recent, feminist theoretical focus on the status of "the body" . The body, until recently, like woman herself, has been neglected both by philosophy and by feminism. Rather than being considered a worthy topic of investigation, the (...)
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  32. Towards a Pre-Modern Psychaitry.Jenifer Booth - 2013 - Palgrave-Macmillan.
    Responding to the work of previous critics of psychiatry, who have associated its undue dominance with both a modern scientific paradigm and political factors, I put forward a theoretical challenge based on MacIntyre`s work on Aquinas and Aristotle, but adding the museum and assembly as conceptual thinking tools. -/- MacIntyre`s work on practices, tradition-constituted enquiry, Marxist ideology and Kuhn are all used in putting forward a pre-modern view of knowledge. The feminist philosophy of Luce Irigaray widens the project to include (...)
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  33. The Vegetative Soul: From Philosophy of Nature to Subjectivity in the Feminine (Review).Scott Borchers - 2004 - Journal of Speculative Philosophy 18 (1):88-91.
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  34. Carnal Transcendence as Difference: The Poetics of Luce Irigaray.Agnes Mary Bosanquet - unknown
    Thesis --Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.
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  35. Irigaray y la cuestión de la diferencia sexual.Amalia Boyer - 2004 - Eidos: Revista de Filosofía de la Universidad Del Norte 2:91-105.
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  36. Irigaray and the question on sexual difference. [Spanish].Amalia Boyer - 2004 - Eidos: Revista de Filosofía de la Universidad Del Norte 2:90-103.
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} For Luce Irigaray the central question of our age is that of sexual difference. This article attempts to shed light on the reasons for this question through the analysis of the critiques of psychoanalysis and philosophy undertook (...)
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  37. Becoming Woman: Or Sexual Difference Revisited.Rosi Braidotti - 2003 - Theory, Culture and Society 20 (3):43-64.
    This article revisits Irigaray's theory of sexual difference in the light of more contemporary developments in terms of nomadic becomings and non-unitary subjectivity, especially in Deleuze. It defends the notion of embodied materiality on philosophical grounds, by linking it to the issues of power, access, hegemony and exclusion, which are central to post-structuralism. Through a detailed analysis of the sexual politics of difference feminism, the author argues for a non-reactive redefinition of the feminine as a project of becoming, and connects (...)
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  38. Vasseleu, Cathryn. Textures of Light: Vision and Touch in Irigaray, Levinas and Merleau-Ponty.Michael Bray - 1999 - Review of Metaphysics 53 (1):204-205.
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  39. Between Goddesses and Cyborgs: Towards a Shared Desire for Sustainability.Claudia Bruno - 2013 - In Lenart Škof (ed.), Breathing with Luce Irigaray. Bloomsbury Academic. pp. 101.
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  40. La Luce Senza Tramonto.Sergei Nikolaevich Bulgakov - 2002
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  41. The Commandability of Pathological Love.Robert W. Burch - 1972 - Southwestern Journal of Philosophy 3 (3):131-140.
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  42. Irigaray Through the Looking Glass.Carolyn Burke - 1981 - Feminist Studies 7 (2):288.
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  43. Engaging with Irigaray Feminist Philosophy and Modern European Thought.Carolyn Burke, Naomi Schor & Margaret Whitford - 1994
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  44. Breath of Awakening: Nonduality, Breathing and Sexual Difference.Iean Marie Byrne - 2013 - In Lenart Škof (ed.), Breathing with Luce Irigaray. Bloomsbury Academic.
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  45. Transforming Sacrifice: Irigaray and the Politics of Sexual Difference.Anne Caldwell - 2002 - 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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  46. Transforming Sacrifice: Irigaray and the Politics of Sexual Difference.Anne Caldwell - 2002 - Hypatia 17 (4):16-38.
    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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  47. Towards an Ethics of Sexual Difference: Reflections on Luce Irigaray.Anne Irene Caldwell - 1998 - Dissertation, University of Notre Dame
    This dissertation mediates between political theory, feminist critique, and continental ethics by presenting Irigaray's critique of Western philosophy and politics. I argue that Irigaray's work provides an analysis of the conceptual framework structuring and legitimizing the organization of power in modern democracies. Like other continental philosophers such as Michel Foucault, Jacques Derrida, and Emmanuel Levinas, Irigaray focuses on the way difference has been excluded from the Western tradition. However, her discussion of sexual difference as a difference between two non-hierarchical terms (...)
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  48. Mediations of the Female Imaginary and Symbolic.Jan Campbell - 1997 - History of the Human Sciences 10 (2):41-60.
    Many critics view Irigaray's work as an extension or deconstruction of a Lacanian paradigm. Few actually analyse it as a direct challenge to Lacanian concepts of symbolic subjectivity, and the consequent, alternative framework this would envisage. This article discusses a poss ible beyond the phallus, in relation to mediating concepts of the female imaginary and symbolic within her work, and an understanding of the female imaginary and symbolic within different feminist interpretations of the maternal imaginary and symbolic, arguing that the (...)
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  49. The Philosopher and Her Shadow Irigaray's Reading of Merleau-Ponty.Suzanne Laba Cataldi - 2004 - Philosophy Today 48 (4):343-354.
  50. The Encounter Between Wonder and Generosity.Marguerite la Caze - 2002 - 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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