In this book, one of the foremost contemporary scholars in the fields of feminist thought and linguistics, explores the possibility of a new liberating language and hence a new relationship between the sexes. 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?
Luce Irigaray (1932-) is the foremost thinker on sexual difference of our times. In An Ethics of Sexual Difference Irigaray speaks out against many feminists by pursuing questions of sexual difference, arguing that all thought and language is gendered and that there can therefore be no neutral thought. Examining major philosophers, such as Plato, Spinoza and Levinas, with a series of meditations on the female experience, she advocates new philosophies through which women can develop a distinctly female space and a "love of self". It is an essential feminist text and a major contribution to our thinking about language.
In this new book, crucial for understanding her journey, Luce Irigaray goes further than in Speculum and questions the work of the Pre-Socratics at the root of our culture. Reminding us of the story of Ulysses and Antigone, she demonstrates how, from the beginning, Western tradition represents an exile for humanity. Indeed, to emerge from the maternal origin, man elaborated a discourse of mastery and constructed a world of his own that grew away from life and prevented perceiving the real as it is. To recover our natural belonging and learn how to cultivate it humanly is imperative and needs turning back before the golden age of Greek culture. Another language is, then, to discover, capable of expressing living energy and transforming our instincts into shareable desires. In the Beginning, She Was reworks themes that are central to Irigaray's thought: the limits of Western logic, the sexuation of discourse, the existence of two different subjects, the necessity of art as mediation towards another culture. These themes are approached with a new level of maturity that reconfirms the place of Irigaray as one of the world's most important contemporary thinkers.
The Way of Love asks the question: How can we love each other? Here Luce Irigaray, one of the world's foremost philosophers, presents an extraordinary exploration of desire and the human heart. If Western philosophy has claimed to be a love of wisdom, it has forgotten to become a wisdom of love. We still lack words, gestures, ways of doing or thinking to approach one another as humans, to enter into dialogue, to build a world where we can live together.
“According to the words of Phaedrus in the Symposium of Plato, Love, sometimes named Eros, has no parents, no age, no history, and its origin remains unknown to anyone. Love, whose destiny is said to be unique amongst the gods and humans, perhaps embodies desire for a conjunction always in search of its happening. Love would represent a dynamism longing for the copula incarnating the transcendence of our being. As such, Love would remain the everlasting yearning for the accomplishment of the ecstatic destiny of humanity.” In this book, Luce Irigaray - philosopher, linguist, psychologist and psychoanalyst - proposes nothing less than a new way of conceiving what a human being is as well as a means to ensure our individual and relational development from birth. Unveiling the mystery of our origin is probably what most motivates our quests and plans. And yet such a disclosure proves to be impossible. Indeed we were born as one from a union between two, and we are forever deprived of an origin of our own. Hence our ceaseless search for roots: in our genealogy, in the place where we were born, in our culture, religion or language. But a human being cannot develop from its own roots as a tree does. As humans, we must take responsibility for our own being and existence without any given continuity with our origin and background. How can we achieve that? First by cultivating our breathing, which is more than a means to come into the world and to exist; breathing also allows us to transcend mere survival to secure for ourselves a spiritual becoming. Taking on our sexuate belonging is the second element which enables us to assume our natural existence. Indeed, this determination at once brings us energy and provides us with a structure which contributes to our individuation and our relations with other living beings and the world. Our sexuation can compensate for our absence of roots too by compelling us to unite with the other sex so that we freely approach the copulative conjunction from which we were born; that is, the mystery of our origin. This does not occur through a mere sexual instinct or drive, but requires us to cultivate desire and love with respect for our mutual difference(s). In this way we can give rise to a new human being, not only at a natural but also at an ontological level.
a good introduction to Irigaray's oeuvre' The Year's Work in Critical and Cultural TheoryDiscusses how language, religion, law, art, science and technology have failed women and how concrete changes can be made to ensure that 'our' culture belongs to both men and women.
An important collection of interviews in which Luce Irigaray discusses the full range of her work and ideas with leading academics in the fields of Continental Philosophy, Feminist Theory and Critical Theory.
In this major new work, French philosopher Luce Irigaray continues to explore the issue central to her thought: the feminist redefinition of Being and Identity. For Irigaray, the notion of the individual is twinned with a reconceived notion of difference, or alterity. What does it mean to be someone? How can identity be created, or discovered, in relation to others? In To Be Two Irigaray gives new clarity to her project, grounding it in relation to such major figures as Sartre, Levinas, and Merleau-Ponty. Yet at the same time, she enriches her discussion with an attempt to bring the elements--earth, fire, water--into philosophical discourse. Even the polarities of heaven and earth come to play in this ambitious and provocative text. At once political, philosophical, and poetic, To Be Two will become one of Irigarary's central works.
In A New Culture of Energy, Luce Irigaray reflects on three critical concerns of our time: the cultivation of energy in its many forms, the integration of Asian and Western traditions, and the reenvisioning of religious figures for the contemporary world. A philosopher as well as a psychoanalyst, Irigaray draws deeply on her personal experience in addressing these questions. In her view, although psychoanalysis can succeed in releasing mental energy, it fails to support physical and spiritual well-being. In pursuit of an alternative, she took up the bodily practices of yoga and pranayama breathing, which she considers in light of her analysis of sexuate belonging and difference. Reflecting on these practices, Irigaray contrasts yoga’s approach to the natural world with how the Western tradition privileges mastery over nature. These varied sources provoke her to question how a tradition imagines transcendence and the divine. In the book’s final section, she reinterprets the figure of Mary through breath, self-affection, and touch, recalibrating her physicality within a natural world. A reflection on the liberation of human energy, this book urges us to cultivate an evolutionary culture in harmony with all living beings.
Blossoming from a correspondence between Luce Irigaray and Michael Marder, Through Vegetal Being is an intense personal, philosophical, and political meditation on the significance of the vegetal for our lives, our ways of thinking, and our relations with human and nonhuman beings. The vegetal world has the potential to rescue our planet and our species and offers us a way to abandon past metaphysics without falling into nihilism. Luce Irigaray has argued in her philosophical work that living and coexisting are deficient unless we recognize sexuate difference as a crucial dimension of our existence. Michael Marder believes the same is true for vegetal difference. Irigaray and Marder consider how plants contribute to human development by sustaining our breathing, nourishing our senses, and keeping our bodies and minds alive. They note the importance of returning to ancient Greek tradition and engaging with Eastern teachings to revive a culture closer to nature. As a result, we can reestablish roots when we are displaced and recover the vital energy we need to improve our sensibility and relation to others. This generative discussion points toward a more universal way of becoming human that is embedded in the vegetal world.
In Democracy Begins Between Two, Luce Irigaray calls for a form of specific civil rights guaranteeing women a separate civil identity of their own equivalent to-though not simply the same as-that enjoyed by men.
Whilst he broaches the theme of the difference between the sexes, Hegel does not go deep enough into the question of their mutual desire as a crucial stage in our becoming truly human. He ignores the dialectical process regarding sensitivity and sensuousness. And yet this is needed to make spiritual the relation between two human subjectivities differently determined by nature and to ensure the connection between body and spirit, nature and culture, private life and public life. This leads Hegel to fragment human subjectivity into yearnings for art, religion and philosophy thereby losing the unity attained through the cultivation of a longing for the absolute born of a desire for one another as different. Furthermore, our epoch of history is different from the Hegelian one and demands that we consider additional aspects of human subjectivity. This is essential if we are to overcome the nihilism inherent in our traditional metaphysics without falling into a worse nihilism due to a lack of rigorous thinking common today. The increasing power of technique and technologies as well as the task of building a world culture are two other challenges we face. Our sexuate belonging provides us with a universal living determination of our subjectivity – now a dual subjectivity - and also with a natural energy potential which allows us to use technical resources without becoming dependent on them.
With an original introduction by Luce Irigaray, and original texts from her students and collaborators, this book imagines the outlines of a more just, ecologically attuned world that flourishes on the basis of sexuate difference.
Conversations is an important collection of interviews in which Luce Irigaray discusses the full range of her work and ideas with leading academics in the fields of Continental Philosophy, Feminist Theory and Critical Theory. Covering all the key topics that have been central to her work in the last thirty years, such as feminism, spirituality, difference, politics, education, and 'being two', this book offers essential insights into Irigaray's career as one of the world's most important contemporary thinkers. Topics and theorists approached include: philosophy, universality and difference, motherhood and gendered subjectivities, cultivation of desire and love, the other and others, globalization and ethics, politics and human rights, spirituality and religion, and, of course, being and becoming woman.
a good introduction to Irigaray's oeuvre' The Year's Work in Critical and Cultural TheoryDiscusses how language, religion, law, art, science and technology have failed women and how concrete changes can be made to ensure that 'our' culture belongs to both men and women.
Feminist philosopher, linguist, and psychoanalyst Luce Irigaray is renowned for her analyses of language, studies that can be precise and poetic at the same time. In this volume of her work on language, linguistics, and psychoanalysis, she is concerned with developing a model that can reveal those unconscious or pre-conscious structures that determine speech. A key element of her method is the comparison of spoken and written language, through which she teases out the sexual and social configurations of speech.
In this major new work, French philosopher Luce Irigaray continues to explore the issue central to her thought: the feminist redefinition of Being and Identity. For Irigaray, the notion of the individual is twinned with a reconceived notion of difference, or alterity. What does it mean to be someone? How can identity be created, or discovered, in relation to others? In To Be Two Irigaray gives new clarity to her project, grounding it in relation to such major figures as Sartre, Levinas, and Merleau-Ponty. Yet at the same time, she enriches her discussion with an attempt to bring the elements--earth, fire, water--into philosophical discourse. Even the polarities of heaven and earth come to play in this ambitious and provocative text. At once political, philosophical, and poetic, To Be Two will become one of Irigarary's central works.
Feminist philosopher, linguist, and psychoanalyst Luce Irigaray is renowned for her analyses of language, studies that can be precise and poetic at the same time. In this volume of her work on language, linguistics, and psychoanalysis, she is concerned with developing a model that can reveal those unconscious or pre-conscious structures that determine speech. A key element of her method is the comparison of spoken and written language, through which she teases out the sexual and social configurations of speech.
Elemental Passions explores the man/woman relaitonship in a series of meditations of the senses and the formal elements. Its form resembles a series of love letters in which, however, the identity-and even the reality-of the adressee are deliberately obscured.
In Democracy Begins Between Two, Luce Irigaray calls for a form of specific civil rights guaranteeing women a separate civil identity of their own equivalent to-though not simply the same as-that enjoyed by men.
Writing With, Through, and Beyond the Text: An Ecology of Language elaborates an understanding of writing, its influences on our interpretations of experience and identity, and its potential for enabling individuals to learn about and connect to the world beyond themselves. Rather than considering writing a process, the author describes it as a system, an ecology that engages the individual in a variety of socially constituted and interacting systems. The book examines the pedagogical and curricular implications of this approach to writing, considering what it means to write and teach writing in ways that understand and acknowledge the ecological character of writing. This is an illuminating text for a wide audience of faculty, professionals, and graduate students in English, writing, education, and women's studies/feminist theory.
Elemental Passions explores the man/woman relaitonship in a series of meditations of the senses and the formal elements. Its form resembles a series of love letters in which, however, the identity-and even the reality-of the adressee are deliberately obscured.
With this book we see a philosopher well steeped in the Western tradition thinking through ancient Eastern disciplines, meditating on what it means to learn to breathe, and urging us all at the dawn of a new century to rediscover indigenous Asian cultures. Yogic tradition, according to Irigaray, can provide an invaluable means for restoring the vital link between the present and eternity—and for re-envisioning the patriarchal traditions of the West. Western, logocentric rationality tends to abstract the teachings of yoga from its everyday practice—most importantly, from the cultivation of breath. Lacking actual, personal experience with yoga or other Eastern spiritual practices, the Western philosophers who have tried to address Hindu and Buddhist teachings—particularly Schopenhauer—have frequently gone astray. Not so, Luce Irigaray. Incorporating her personal experience with yoga into her provocative philosophical thinking on sexual difference, Irigaray proposes a new way of understanding individuation and community in the contemporary world. She looks toward the indigenous, pre-Aryan cultures of India—which, she argues, have maintained an essentially creative ethic of sexual difference predicated on a respect for life, nature, and the feminine. Irigaray's focus on breath in this book is a natural outgrowth of the attention that she has given in previous books to the elements—air, water, and fire. By returning to fundamental human experiences—breathing and the fact of sexual difference—she finds a way out of the endless sociologizing abstractions of much contemporary thought to rethink questions of race, ethnicity, and globalization.
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