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Relevant bibliographies by topics / Irigaray, Luce – Philosophy

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Academic literature on the topic 'Irigaray, Luce – Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Irigaray, Luce – Philosophy"

1

Haas, Lynda. "Of Waters and Women: The Philosophy of Luce Irigaray." Hypatia 8, no. 4 (1993): 150–59. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00286.x.

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This article reviews three recent books that enhance our understanding of the work of French feminist Luce Irigaray: Marine Lover of Friedrich Nietzsche and The Irigaray Reader (both by Irigaray), and Philosophy in the Feminine, a commentary on Irigaray's work by Margaret Whitford. The author emphasizes a dynamic reading of Irigaray's philosophy and integrates theoretical concepts with poetic/utopian passages from the works.

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Ince, Kate. "Questions to Luce Irigaray." Hypatia 11, no. 2 (1996): 122–40. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00667.x.

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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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Karcher, Katharina, and Katharina Karcher. "Luce Irigaray." Exchanges: The Interdisciplinary Research Journal 1, no. 1 (2013): 12–15. http://dx.doi.org/10.31273/eirj.v1i1.70.

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Luce Irigaray is the Director of Research in Philosophy at the Centre National de la Recherche Scientifique de Paris. A doctor in linguistics and philosophy, a leading cultural theorist, an experienced therapist and author of more than 30 books on a range of subjects, Luce Irigaray truly is an interdisciplinary thinker. Thanks to support from the French Embassy in London, the Institute of Advanced Study, the Centre for the Study of Women and Gender, the Society for Women in Philosophy (SWIP), and the Departments of English and History, she visited the University of Warwick on 7 June 2013. A le

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Hirsh, Elizabeth, Gary A. Olson, Elizabeth Hirsh, and Gaëton Brulotte. "“Je—Luce Irigaray”: A Meeting with Luce Irigaray." Hypatia 10, no. 2 (1995): 93–114. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01371.x.

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Olkowski, Dorothea E. "The End of Phenomenology: Bergson's Interval in Irigaray." Hypatia 15, no. 3 (2000): 73–91. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00331.x.

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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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6

Tyson, Sarah. "Reclamation from Absence? Luce Irigaray and Women in the History of Philosophy." Hypatia 28, no. 3 (2013): 483–98. http://dx.doi.org/10.1111/j.1527-2001.2012.01301.x.

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Luce Irigaray's work does not present an obvious resource for projects seeking to reclaim women in the history of philosophy. Indeed, many authors introduce their reclamation project with an argument against conceptions, attributed to Irigaray or “French feminists” more generally, that the feminine is the excluded other of discourse. These authors claim that if the feminine is the excluded other of discourse, then we must conclude that even if women have written philosophy they have not given voice to feminine subjectivity; therefore, reclamation is a futile project. In this essay, I argue aga

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7

Jaarsma, Ada S. "Irigaray's To Be Two: The Problem of Evil and the Plasticity of Incarnation." Hypatia 18, no. 1 (2003): 44–62. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00778.x.

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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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O'Dwyer, Shaun. "The Unacknowledged Socrates in the Works of Luce Irigaray." Hypatia 21, no. 2 (2006): 28–44. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01092.x.

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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 term; (2) that Socratic (early Platonic) philosophy should not be conflated with the ma

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9

Grimshaw, Jean, and Margaret Whitford. "Luce Irigaray: Philosophy in the Feminine." Feminist Review, no. 42 (1992): 111. http://dx.doi.org/10.2307/1395136.

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Hughes, Alex. "Luce Irigaray: Philosophy in the feminine." Women's Studies International Forum 16, no. 4 (1993): 455. http://dx.doi.org/10.1016/0277-5395(93)90045-b.

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Dissertations / Theses on the topic "Irigaray, Luce – Philosophy"

1

Martin, Alison. "Luce Irigaray and the question of the divine." Thesis, Nottingham Trent University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266913.

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Bosanquet, Agnes Mary. "Carnal transcendence as difference the poetics of Luce Irigaray /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/70411.

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Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.<br>Bibliography: p. 303-332.<br>Carnal transcendence and sexual difference -- An amorous exchange -- Angels playing with placentas -- Fluid subjects -- Poetics -- Oneiric spaces -- Conclusion.<br>Carnal transcendence imagines a world in which the carnal has the weight and value of transcendence, and the divine is as liveable and readily evoked as the carnal. Carnal transcendence offers a means of thinking through difference in the work of Luce Irigaray, who asks: "why and how long ago d

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Agou, Sarah Francoise Eliane. "WOMEN (AS) SUBJECTS: LUCE IRIGARAY AND THE QUESTION OF LIMITS." Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1564215456447523.

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Friedrich, Astrid A. "Luce Irigaray and the concept of woman : the fate of the dialectic after Hegel, Marx and Lacan." Doctoral thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/3673.

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Boulding, Jacqueline. "Engendering the Overman: On Woman and Nihilism in Nietzsche." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37196.

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This thesis examines the role of woman within Nietzsche’s late-middle period, through The Gay Science and Thus Spoke Zarathustra, as well as interrogating the more social or political elements of nihilism, in order to conceptualize a novel reading of Nietzsche’s figure of the Overman. The motivation for this project is to create an understanding of the Overman that stands in stark contrast to those interpretations of Nietzsche advanced and deployed by those on the far-right of the political spectrum, who historically have used Nietzsche’s ideas to justify acts of cruelty and violence through a

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Wheeler, Andrea Susan. "With place love begins : the philosophy of Luce Irigaray, the issue of dwelling, feminism and architecure." Thesis, University of Nottingham, 2005. http://eprints.nottingham.ac.uk/11386/.

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The question of dwelling, how, where, in what way and in what manner describes a crisis in many professional women's lives especially when living in pursuit of equality becomes dissatisfying and the demands of traditional stereotypes unappealing. Books such as Desiring Practices (1995) demonstrate the need for some sort of shared expression and community to resolve the career frustrations of working academics in traditionally male dominated environments. Documents such as Why Women Leave Practice? (2003) record what is seen as a very real difficulty for the Institution. The important aspect of

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Kahn, Sarah E. "Rethinking the Ill Body in Phallocentric Western Culture: A Critical Engagement with Luce Irigaray." Oberlin College Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1432299178.

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Jones, Emma Reed 1985. "Speaking at the Limit: The Ontology of Luce Irigaray's Ethics, in Dialogue With Lacan and Heidegger." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11542.

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x, 244 p.<br>This dissertation presents a reading of the work of French feminist philosopher Luce Irigaray, with a particular focus on her most recent texts, which explicitly concern the question of ethics. Responding to concerns that Irigaray's work displays a discontinuity, and that this "later" work is perhaps no longer useful for feminists, I argue that there is in fact a rigorous philosophical continuity to Irigaray's work. In particular, I claim that Irigaray's central philosophical contribution is a transformation of the concept of human subjectivity by way of the thinking of sexuate di

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Burman, Berg Jorun. "Konst som ”kvinnornas språk” : Att synliggöra den konstnärliga praktiken genom Luce Irigarays filosofi." Thesis, Södertörns högskola, Filosofi, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-41541.

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In her philosophical work, Luce Irigaray questions the universal genderless subject and advocates that it should be recognized as being implicitly male. As a result of this she proclaims a need for a new type of language, with a different set of logic, that is able to include women as subjects – which she calls “womenspeak”. In this essay I will account for Irigaray’s understanding of “womenspeak” in order to see if what she is describing also could work as a new understanding of art. “Womenspeak” is a language that defies logic, and contains contradictions without losing factuality – which al

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Coetzee, Azille Alta. "Addressing the problem of sexual violence in South Africa : a philosophical analysis of equality and sexual difference in the constitution and the new sexual offences act." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85588.

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Thesis (MA)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: In this thesis, the South African legal system's attempt to address sexual violence is explored through the lens of the work of the French feminist philosopher, Luce Irigaray. It will be argued that the South African equality jurisprudence lays the foundation for a strongly Irigarayan approach to the transformation of sex and gender relations in so far as our right to equality can be interpreted as being underpinned by an acknowledgment of embodiment, sexual particularity and difference. Our Constitution envisions equality as a v

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Books on the topic "Irigaray, Luce – Philosophy"

1

Luce Irigaray: Key writings. Continuum, 2004.

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Luce Irigaray: Philosophy in the feminine. Routledge, 1991.

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3

Stone, Alison. Luce Irigaray and the philosophy of sexual difference. Cambridge University Press, 2006.

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4

Marder, Michael. Building a new world: Luce Irigaray : teaching II. Palgrave Macmillan, 2015.

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5

Parvikko, Tuija. Luce Irigaray ja miehisen diskurssin kieltämä sukupuoliero. Sosiaali- ja terveysministeriö, 1993.

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6

Luce Irigaray presents international, intercultural, intergenerational dialogues around her work. Edinburgh University Press, 2002.

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7

Geschlechterdifferenz und Ambivalenz: Ein Vergleich zwischen Luce Irigaray und Jacques Derrida. Passagen Verlag, 1991.

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8

Halsema, Annemie. Dialectiek van de seksuele differentie: De filosofie van Luce Irigaray. Boom, 1998.

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9

L' esprit d'égalité: Contribution à la pensée politique de Luce Irigaray : essai. Éditions ThoT, 2002.

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10

Sylvère, Lotringer, ed. Why different?: A culture of two subjects : interviews with Luce Irigaray. Semiotext(e), 2000.

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Book chapters on the topic "Irigaray, Luce – Philosophy"

1

Szopa, Katarzyna. "From Desire to Be Born to Desire for Being Together in the Philosophy of Luce Irigaray." In Towards a New Human Being. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03392-7_4.

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2

Whitford, Margaret. "Luce Irigaray’s Critique of Rationality." In Feminist Perspectives in Philosophy. Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19079-9_7.

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3

Carter, Jennifer. "How to Lead a Child to Flower: Luce Irigaray’s Philosophy of the Growth of Children." In Towards a New Human Being. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03392-7_1.

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4

Haynes, Patrice. "Luce Irigaray (1930–)." In Religion and European Philosophy. Routledge, 2017. http://dx.doi.org/10.4324/9781315642253-36.

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Anderson, Pamela. "Tracing Sexual Difference." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199820360.

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A reading of Luce Irigaray suggests the possibility of tracing sexual difference in philosophical accounts of personal identity. In particular, I argue that Irigaray raises the possibility of moving beyond the aporia of the other which lies at the heart of Paul Ricoeur's account of self-identity. My contention is that the self conceived in Ricoeur's Oneself as Another is male insofar as it is dependent upon the patriarchal monotheism which has shaped Western culture both socially and economically. Nevertheless there remains the possibility of developing Ricoeur's reference to 'the trace of the Other' in order to give a non-essential meaning to sexual difference. Such meaning will emerge when (i) both men and women have identities as subjects, and (ii) the difference between them can be expressed. I aim to elucidate both conditions by appropriating Irigaray's 'Questions to Emmanuel Levinas: On the Divinity of Love.'

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6

Parker, Emily Anne. "A Revised Irigarayan Study of the Hierarchy of Form and Matter, This Time without Sexual Difference." In Elemental Difference and the Climate of the Body. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197575079.003.0002.

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Chapter 1 discusses the work of Luce Irigaray, whose philosophy of sexual difference is almost the needed exposition of the polis. The discussion in this chapter attempts to learn from the work of Luce Irigaray without endorsing her philosophy of sexual difference. For Irigaray, no human invented the fact that human bodies are not all alike and cannot share a generic morphology. This chapter seeks to rewrite this claim in terms of elemental difference, as opposed to sexual or sexuate difference. The denial of the elementality of difference anchors a divide between concepts of form and matter, polis and its matter, oikos, and thus anchors matter’s politics, the relationalities that flow from assumption of these concepts. The denial of elemental difference also anchors a divide between two gestures closely related to these: the body and bodies. This chapter offers a new way to practice feminist philosophy, as skepticism toward the body, rather than as advocacy of those of “one’s own sex.”

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Vachhani, Sheena J. "Luce Irigaray’s philosophy of the feminine." In Rethinking Culture, Organization and Management. Routledge, 2020. http://dx.doi.org/10.4324/9780429279720-5.

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8

"The Two Subjects’ Dialectics in Luce Irigaray’s Philosophy." In Proceedings of the XXII World Congress of Philosophy. Philosophy Documentation Center, 2008. http://dx.doi.org/10.5840/wcp22200825654.

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