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

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Published: 4 June 2021

Last updated: 15 February 2022

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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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2

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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3

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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4

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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5

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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8

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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10

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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11

Grimshaw, Jean. "Luce Irigaray: Philosophy in the Feminine." Feminist Review 42, no. 1 (1992): 111–14. http://dx.doi.org/10.1057/fr.1992.55.

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12

Szopa, Katarzyna. "Feminist philosophy and autobiography: the case of Luce Irigaray." Autobiografia 10 (2018): 25–36. http://dx.doi.org/10.18276/au.2018.1.10-03.

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13

Ince, Kate. "Questions to Luce Irigaray." Hypatia: A Journal of Feminist Philosophy 11, no. 2 (1996): 122–40. http://dx.doi.org/10.2979/hyp.1996.11.2.122.

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14

Robert, William. "Antigone's Nature." Hypatia 25, no. 2 (2010): 412–36. http://dx.doi.org/10.1111/j.1527-2001.2009.01060.x.

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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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15

Rozmarin, Miri. "Living Politically: An Irigarayan Notion of Agency as a Way of Life." Hypatia 28, no. 3 (2013): 469–82. http://dx.doi.org/10.1111/j.1527-2001.2011.01258.x.

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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 freedom and pleasures in these relations. This interpretation aims

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16

Sjöholm, Cecilia. "Crossing Lovers: Luce Irigaray's Elemental Passions." Hypatia 15, no. 3 (2000): 92–112. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00332.x.

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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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17

Schutte, Ofelia. "Irigaray on the Problem of Subjectivity." Hypatia 6, no. 2 (1991): 64–76. http://dx.doi.org/10.1111/j.1527-2001.1991.tb01393.x.

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In Speculum of the Other Woman (1974), Luce Irigaray argues that “any theory of the subject has always been appropriated by the masculine.” This paper offers an analysis of Irigaray's critique of subjectivity and examines the psychological mechanism referred to as “the phallic economy of castration.” A different way of conceiving the relation between subject and object is explored by imagining a new subject of desire.

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18

Alcoff, Linda Martín. "Luce Irigaray Cluster—Editor's Introduction." Hypatia 28, no. 3 (2013): 417–18. http://dx.doi.org/10.1111/hypa.12041.

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19

Fuss, Diana J. "“Essentially Speaking”: Luce Irigaray's Language of Essence." Hypatia 3, no. 3 (1988): 62–80. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00189.x.

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Luce Irigaray's fearlessness towards speaking the body has earned for her work the dismissive label “essentialist.” But Irigaray's Speculum de l'autre femme and Ce Sexe qui n'en est pas un suggest that essence may not be the unitary, monolithic, in short, essentialist category that anti-essentialists so often presume it to be. Irigaray strategically deploys essentialism for at least two reasons: first, to reverse and to displace Jacques Lacan's phallomorphism; and second, to expose the contradiction at the heart of Aristotelian metaphysics which denies women access to “Essence” while at the sa

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20

Anemtoaicei, Ovidiu, and Yvette Russell. "Luce Irigaray: Back to the Beginning." International Journal of Philosophical Studies 21, no. 5 (2013): 773–86. http://dx.doi.org/10.1080/09672559.2013.857819.

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21

Hall, Joshua Maloy. "Self-Mimetic Curved Silvering: Dancing with Irigaray." Journal of French and Francophone Philosophy 22, no. 1 (2014): 76–101. http://dx.doi.org/10.5195/jffp.2014.644.

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In lieu of an abstract, here is the opening paragraph of the essay:One of Luce Irigaray’s many important contributions to philosophy consists in invoking dance more frequently than any other canonical Western philosopher. Unfortunately, however, her treatment of dance has rarely been treated substantively in the secondary literature, especially in regard to her most influential commentators, including Judith Butler, Elizabeth Grosz, and Margaret Whitford. Accordingly, I will begin my first section by situating the theme of dance in Irigaray’s work in the context of that of the latter three phi

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22

Wills, Bernard N. "The End of Patriarchy: Plato and Irigaray on Eros." Dialogue 50, no. 1 (2011): 23–37. http://dx.doi.org/10.1017/s0012217311000102.

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ABSTRACT: In an article on Plato’s Symposium entitled “Sorcerer Love” Luce Irigaray attempts a retrieval of the teaching of Diotima of Mantinea on Eros. Finding a stark contrast between the two halves of Diotima’s speech in the Symposium she speculates that the doctrine of Eros contained in the first half of the speech may well represent the teaching of the historical Diotima on which the Platonic ‘metaphysics’ of the second half are super-imposed. While finding much to admire in Irigaray’s account, the author suggests that the two halves of the speech can be read as a unity and that Irigaray’

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23

Pickle, Jonathan. "Luce Irigaray and the Philosophy of Sexual Difference." Graduate Faculty Philosophy Journal 28, no. 1 (2007): 221–24. http://dx.doi.org/10.5840/gfpj200728125.

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24

Hom, Sabrina L. "Between Races and Generations: Materializing Race and Kinship in Moraga and Irigaray." Hypatia 28, no. 3 (2013): 419–35. http://dx.doi.org/10.1111/j.1527-2001.2012.01271.x.

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Juxtaposing Cherríe Moraga'sLoving in the War Yearsand Luce Irigaray'sSpeculum of the Other Woman, I explore the ways that sex and race intersect to complicate an Irigarayan account of the relations between mother and daughter. Irigaray's work is an effective tool for understanding the disruptive and potentially healing desire between mothers and daughters, but her insistence on sex as primary difference must be challenged in order to acknowledge the intersectionality of sex and race. Working from recent work on the psychoanalysis of race, I argue that whiteness functions as a master signifier

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25

Kozel, Susan. "The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty." Hypatia 11, no. 3 (1996): 114–29. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01018.x.

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In this essay I explore the dynamic between Luce Irigaray and Maurice Merleau-Ponty as it unfolds in An Ethics of Sexual Difference (1993). Irigaray's strategy of mimesis is a powerful feminist tool, both philosophically and politically. Regarding textual engagement as analogous for relations between self and other beyond the text, I deliver a cautionary message: mimetic strategy is powerful but runs the risk of silencing the voice of the other.

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26

Xu, Ping. "Irigaray's Mimicry and the Problem of Essentialism." Hypatia 10, no. 4 (1995): 76–89. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00999.x.

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This essay deals with the essentialism controversy concerning Luce Irigaray through looking into her strategic use of mimicry, which has not been fully addressed by her critics. The author argues that what appear to be essentialist elements in Irigaray's writings are in fact the “sites” where she is mimicking the phallogocentric discourse in order to uncover its essentialist and “sexed” nature and at the same time to resist being reabsorbed into its reductive order.

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27

Jones, Rachel. "Irigaray and Lyotard: Birth, Infancy, and Metaphysics." Hypatia 27, no. 1 (2012): 139–62. http://dx.doi.org/10.1111/j.1527-2001.2011.01236.x.

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This paper examines the ways in which Luce Irigaray and Jean‐François Lyotard critique western metaphysics by drawing on notions of birth and infancy. It shows how both thinkers position birth as an event of beginning that can be reaffirmed in every act of initiation and recommencement. Irigaray's reading of Diotima's speech from Plato's Symposium is positioned as a key text for this project alongside a number of essays by Lyotard in which he explores the potency of infancy as the condition of philosophy itself. Despite this potency, however, Lyotard suggests that metaphysics is haunted by a m

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28

Coetzee, Azille, and Annemie Halsema. "Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture." Hypatia 33, no. 2 (2018): 178–94. http://dx.doi.org/10.1111/hypa.12397.

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In this article we aim to show the potential of cross‐continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We then draw Irigaray and Oyĕwùmí into conversation, and show how this bolsters

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29

Kuykendall, Eleanor H. "Introduction to “Sorcerer Love,” by Luce Irigaray." Hypatia 3, no. 3 (1988): 28–31. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00186.x.

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“Sorcerer Love” is the name that Luce Irigaray gives to the demonic function of love as presented in Plato's Symposium. She argues that Socrates there attributes two incompatible positions to Diotima, who in any case is not present at the banquet. The first is that love is a mid-point or intermediary between lovers which also teaches immortality. The second is that love is a means to the end and duty of procreation, and thus is a mere means to immortality through which the lovers lose one another. Irigaray argues in favor of the first position, a conception of love as demonic intermediary.

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30

El Saffar, Ruth. "Luce Irigaray: Philosophy in the Feminine (review)." Philosophy and Literature 17, no. 1 (1993): 145–47. http://dx.doi.org/10.1353/phl.1993.0089.

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31

Heil, Johanna. "Dancing Contact Improvisation with Luce Irigaray: Intra‐Action and Elemental Passions." Hypatia 34, no. 3 (2019): 485–506. http://dx.doi.org/10.1111/hypa.12479.

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This article takes as its point of departure Luce Irigaray's Elemental Passions, in which a woman‐speaker tries to make her lover and the discipline of philosophy understand that she is not how they have imagined her to be; that she is not at all but that she keeps becoming through perpetual movement. The article investigates Irigaray's investment in a form of materialist difference feminism that offers conceptual links to the posthumanist work of Karen Barad's agential realism, especially her theorization of intra‐action. The link between Irigaray and Barad is established via a diffractive re

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32

Hill, Rebecca. "Interval, Sexual Difference: Luce Irigaray and Henri Bergson." Hypatia 23, no. 1 (2008): 119–31. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01168.x.

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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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33

Winnubst, Shannon. "Exceeding Hegel and Lacan: Different Fields of Pleasure within Foucault and Irigaray." Hypatia 14, no. 1 (1999): 13–37. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01037.x.

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Anglo-American embodiments of poststructuralist and French feminism often align themselves with the texts of either Michel Foucault or Luce Irigaray. lnterrogating this alleged distance between Foucault and Irigaray, I show how it reinscrihes the phallic field of concepts and categories within feminist discourses. Framing both Foucault and Irigaray as exceeding]acques 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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34

Murphy, Ann. "The Enigma of the Natural in Luce Irigaray." Philosophy Today 45, no. 9999 (2001): 75–82. http://dx.doi.org/10.5840/philtoday200145supplement9.

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35

Baracchi, Claudia. "Elemental Translations: From Friedrich Nietzsche and Luce Irigaray." Research in Phenomenology 35, no. 1 (2005): 219–48. http://dx.doi.org/10.1163/1569164054905447.

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AbstractThis 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 Apollo and Dionysus, and (3) the d

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36

Roberts, Laura. "A Revolution of Love: Thinking through a Dialectic that is Not “One”." Hypatia 32, no. 1 (2017): 69–85. http://dx.doi.org/10.1111/hypa.12306.

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Luce Irigaray argues that the way to overcome the culture of narcissism in the Western tradition is to recognize sexuate difference and to refigure subjectivity as sexuate. This article is an attempt to unpack how Irigaray's philosophical refiguring of love as an intermediary works in this process of reimagining subjectivity as sexuate. If we trace the moments in Irigaray's philosophy where she engages with Hegel's dialectic, and rethinks this dialectical process via the question of sexual difference and a refiguring of love, a clearer reading of her work as groundbreaking and ultimately refig

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37

Ainley, Alison. "Luce Irigaray: At home with Martin Heidegger?" Angelaki 2, no. 1 (1997): 139–45. http://dx.doi.org/10.1080/09697259708571923.

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38

Hill, Rebecca. "Interval, Sexual Difference: Luce Irigaray and Henri Bergson." Hypatia: A Journal of Feminist Philosophy 23, no. 1 (2008): 119–31. http://dx.doi.org/10.2979/hyp.2008.23.1.119.

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39

Dionne, Emilie. "Conversations. By Luce Irigaray. London: Continuum Books, 2008." Hypatia 25, no. 3 (2010): 707–13. http://dx.doi.org/10.1111/j.1527-2001.2010.01128.x.

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40

Khader, Serene J. "When Equality Justifies Women's Subjection: Luce Irigaray's Critique of Equality and the Fathers’ Rights Movement." Hypatia 23, no. 4 (2008): 48–74. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01433.x.

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The “fathers’ rights” movement represents policies that undermine women's reproductive autonomy as furthering the cause of gender equality. Khader argues that this movement exploits two general weaknesses of equality claims identified by Luce Irigaray. She shows that Irigaray criticizes equality claims for their appeal to a genderneutral universal subject and for their acceptance of our existing symbolic repertoire. This article examines how the plaintiffs’ rhetoric in two contemporary “fathers’ rights” court cases takes advantage of these weaknesses.

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41

O'DWYER, SHAUN. "The Unacknowledged Socrates in the Works of Luce Irigaray." Hypatia: A Journal of Feminist Philosophy 21, no. 2 (2006): 28–44. http://dx.doi.org/10.2979/hyp.2006.21.2.28.

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42

McNamara, Sara. "Luce Irigaray and the Philosophy of Sexual Difference, by Alison Stone." Teaching Philosophy 30, no. 2 (2007): 241–44. http://dx.doi.org/10.5840/teachphil200730234.

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43

Leland, Dorothy. "Lacanian Psychoanalysis and French Feminism: Toward an Adequate Political Psychology∗." Hypatia 3, no. 3 (1988): 81–103. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00190.x.

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This paper examines some French feminist uses of Lacanian psychoanalysis. I focus on two Lacanian influenced accounts of psychological oppression, the first by Luce Irigaray and the second by Julia Kristeva, and I argue that these accounts fail to meet criteria for an adequate political psychology.

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44

Pluhacek, Stephen, and Heidi Bostic. "Thinking life as relation: An interview with Luce Irigaray." Man and World 29, no. 4 (1996): 343–60. http://dx.doi.org/10.1007/bf01271373.

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45

Schwab, Gail. "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." Metaphilosophy 42, no. 3 (2011): 328–40. http://dx.doi.org/10.1111/j.1467-9973.2011.01691.x.

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46

Irigaray, Luce. "Sorcerer Love: A Reading of Plato's Symposium, Diotima's Speech." Hypatia 3, no. 3 (1988): 32–44. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00187.x.

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“Sorcerer Love” is the name that Luce Irigaray gives to the demonic function of love as presented in Plato's Symposium. She argues that Socrates there attributes two incompatible positions to Diotima, who in any case is not present at the banquet. The first is that love is a mid-point or intermediary between lovers which also teaches immortality. The second is that love is a means to the end and duty of procreation, and thus is a mere means to immortality through which the lovers lose one another. Irigaray argues in favor of the first position, a conception of love as demonic intermediary. E.K

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47

Boothroyd, Dave. "Labial feminism: Body against body with Luce Irigaray." Parallax 2, no. 2 (1996): 65–79. http://dx.doi.org/10.1080/13534649609362025.

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48

Ferrell, Robyn. "A Politics of Impossible Difference: The Later Work of Luce Irigaray." Australasian Journal of Philosophy 82, no. 3 (2004): 547–49. http://dx.doi.org/10.1080/713659872.

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49

Deutscher, Penelope. "“The Only Diabolical Thing About Women…”: Luce Irigaray on Divinity." Hypatia 9, no. 4 (1994): 88–111. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00651.x.

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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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Deutscher, P. "Recastings: On Alison Stone's Luce Irigaray and the Philosophy of Sexual Difference." differences 19, no. 3 (2008): 139–49. http://dx.doi.org/10.1215/10407391-2008-013.

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