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  1. Questions to Luce Irigaray.Kate Ince - 1996 - 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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  • The Face Before the Mirror-Stage.Cathryn Vasseleu - 1991 - Hypatia 6 (3):140-155.
    Drawing on the work of Irigaray and Levinas, this paper discusses the ethical limitations of Lacan's "mirror-stage" dynamic and interpolates a different interpretation of the material he uses to elaborate his theory. Close attention is paid to the significance of metaphors of vision and touch in the work of the three philosophers. The paper develops into an analysis of Irigaray's and Levinas's interpretations of touch as the differential site of ethics.
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  • Who Follows Whom? Derrida, Animals and Women.Lisa Guenther - 2009 - Derrida Today 2 (2):151-165.
    In ‘L'Animal que donc je suis’, Derrida analyzes the paradoxical use of discourses on shame and original sin to justify the human domination of other animals. In the absence of any absolute criterion for distinguishing between humans and other animals, human faultiness becomes a sign of our exclusive capacity for self-consciousness, freedom and awareness of mortality. While Derrida's argument is compelling, he neglects to explore the connection between the human domination of animals and the male domination of women. Throughout ‘L'Animal’, (...)
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  • Beyond the Politics of Positionality: Deconstruction and Feminism.E. Holm & P. Cilliers - 1998 - South African Journal of Philosophy 17 (4):377-394.
  • Of the Essential in Criticism: Some Intersections in Writing, Political Protest and Law.Alison Young - 1990 - Law and Critique 1 (1-2):201-218.
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  • Luce Irigaray: At Home with Martin Heidegger?Alison Ainley - 1997 - Angelaki 2 (1):139 – 145.
  • “The Only Diabolical Thing About Women…”: Luce Irigaray on Divinity.Penelope Deutscher - 1994 - Hypatia 9 (4):88-111.
    Luce Irigaray's argument that women need a feminine divine is placed in the context of her analyses of the interconnection between man's appropriation of woman as his "negative alter ego" and his identification with the impossible ego ideal represented by the figure of God. As an alternative, the "feminine divine" is conceived as a realm with which women would be continuous. It would allow mediation between humans, and interrupt cannibalizing appropriations of the other.
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