Luce irigaray biography channels

Luce Irigaray

Belgian-born French feminist, philosopher

Luce Irigaray
Born	() 3 May (age&#;94) Blaton, Bernissart, Wallonia, Belgium
Nationality	French
Alma&#;mater	Catholic University of Louvain
Era	Contemporary philosophy
Region	Western philosophy
School	Continental philosophy French feminism^[1]
Main interests	Linguistics, Psychoanalysis, Feminist Philosophy, Feminist Theory, Philosophy, Psychology, Schizophrenia Gender identity
Notable ideas	Phallocentrism, "Women on the market"^[2]

Luce Irigaray (born 3 May ) is a Belgian-born French feminist, philosopher, linguist, psycholinguist, psychoanalyst, and cultural theorist who examines the uses and misuses of language in relation to women.^[4] Irigaray's first and most well known book, published in , was Speculum of the Other Woman (), which analyzes the texts of Freud, Hegel, Plato, Aristotle, Descartes, and Kant through the lens of phallocentrism.

Irigaray is the author of works analyzing many thinkers, including This Sex Which Is Not One (),^[5] which discusses Lacan's work as well as political economy; Elemental Passions () can be read as a response to Merleau‐Ponty's article “The Intertwining—The Chiasm” in The Visible and the Invisible,^[6] and in The Forgetting of Air in Martin Heidegger (), Irigaray critiques Heidegger's emphasis on the element of earth as the ground of life and speech and his "oblivion" or forgetting of air.^[7]

Irigaray employs three different modes^[8] in her investigations into the nature of gender, language, and identity: the analytic, the essayistic, and the lyrical poetic.^[9] As of October , she is active in the Women's Movements in both France and Italy.^[10]

Education

Luce Irigaray received a bachelor's degree from the University of Louvain in , a master's degree from the same university in ,^[11] and taught at a high school in Brussels from to

In , she moved to Paris to pursue a master's degree in Psychology from the University of Paris, which she earned in She also received a specialist diploma in Psychopathology from the school in In , she received a doctorate in Linguistics from Paris X Nanterre.

Her thesis was titled Approche psycholinguistique du langage des déments.

She completed a PhD in linguistics in from the University of Vincennes in Saint-Denis (University of Paris VIII). Her dissertation on speech patterns of subjects suffering from dementia became her first book, Le langage des déments, published in In , she earned a second PhD in Philosophy.

In the s, Irigaray started attending the psychoanalytic seminars of Jacques Lacan and joined the École Freudienne de Paris (Freudian School of Paris), directed by Lacan. She was expelled from this school in , after the publication of her second doctoral thesis (doctorat d'État), Speculum of the Other Woman (Speculum: La fonction de la femme dans le discours philosophique, later retitled as Speculum: De l'autre femme), which received much criticism from both the Lacanian and Freudian schools of psychoanalysis.

This criticism brought her recognition, but she was removed from her position as an instructor at the University of Vincennes as well as ostracized from the Lacanian community.

She held a research post at the Centre national de la recherche scientifique since , where she is now a Director of Research in Philosophy. Her initial research focused on dementia patients, about whom she produced a study of the differences between the language of male and female patients.

It has also been noted that in her writings, Irigaray has stated a concern that an interest in her biography would affect the interpretation of her ideas, as the entrance of women into intellectual discussions has often also included the challenging of women's point of view based on biographical material. Her most extensive autobiographical statements thus far are gathered in Through Vegetal Being (co-authored with Michael Marder).

Overall, she maintains the belief that biographical details pertaining to her personal life hold the possibility to be used against her within the male dominated educational establishment as a tool to discredit her work.^[4] However, at age 91, she published A New Culture of Energy: Beyond East and West () in which she discusses her decades-long practices of yoga asanas (postures) and pranayama (breathing) and maintains that yoga builds a bridge between body and spirit.

Major works

Speculum of the Other Woman (Speculum de l'autre femme)

Her first major book, Speculum of the Other Woman, based on her second dissertation, was published in In Speculum, Irigaray engages in close analyses of phallocentrism in Western philosophy and psychoanalytic theory, analyzing texts by Freud, Hegel, Plato, Aristotle, Descartes, and Kant.

The book's most cited essay, "The Blind Spot of an Old Dream," critiques Freud's lecture on femininity.

This Sex Which is Not One (Ce sexe qui n'en est pas un)

In , Irigaray published This Sex Which is Not One (Ce sexe qui n'en est pas un) which was subsequently translated into English with that title and published in , along with Speculum.

In addition to more commentary on psychoanalysis, including discussions of Lacan's work, This Sex Which is Not One also comments on political economy, drawing on structuralist writers such as Lévi-Strauss. For example, Irigaray argues that the phallic economy places women alongside signs and currency, since all forms of exchange are conducted exclusively between men.^[12]

"Women on the Market" (Chapter Eight of This Sex Which is Not One)

Irigaray draws upon Karl Marx’s theory of capital and commodities to claim that women are exchanged between men in the same way as any other commodity is.

She argues that our entire society is predicated on this exchange of women. Her exchange value is determined by society, while her use value is her natural qualities. Thus, a woman’s self is divided between her use and exchange values, and she is only desired for the exchange value. This system creates three types of women: the mother, who is all use value; the virgin, who is all exchange value; and the prostitute, who embodies both use and exchange value.^[12]

She further uses additional Marxist foundations to argue that women are in demand due to their perceived shortage and as a result, males seek "to have them all," or seek a surplus like the excess of commodity buying power, capital, that capitalists seek constantly.

Irigaray speculates thus that perhaps, "the way women are used matters less than their number." In this further analogy of women "on the market," understood through Marxist terms, Irigaray points out that women, like commodities, are moved between men based on their exchange value rather than just their use value, and the desire will always be surplus – making women almost seem like capital, in this case, to be accumulated.

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"As commodities, women are thus two things at once: utilitarian objects and bearers of value."^[12]

Elemental Passions

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.^[6]

Themes

Philosophy

Some of Irigaray's books written in her lyrical mode are imaginary dialogues with significant contributors to Western philosophy, such as Nietzsche and Heidegger.

However, Irigaray also writes a significant body of work on Hegel, Descartes, Plato, Aristotle and Levinas, Spinoza, as well as Merleau-Ponty. Her academic work is largely influenced by a wide range of philosophers and cannot be limited to one approach.

Luce irigaray Irigaray proposes that Western culture has been set up from a male perspective and a feminine language must be developed for women to be able to understand and express themselves authentically. Hence the concern over essentialism is itself grounded in the binary thinking that preserves a hierarchy of More From encyclopedia. Is it not strange that science today is so deeply concerned with chromosomes and sexual hormones, while we are very inattentive to our identity, both physical and psychical?

Language

She continued to conduct empirical studies about language in a variety of settings, researching the differences between the way men and women speak. This focus on sexual difference is the key characteristic of Irigaray's oeuvre, since she is seeking to provide a site from which a feminine language can eventuate.

Through her research, Irigaray discovered a correlation between the suppression of female thought in the Western world and language of men and women. She concluded that there are gendered language patterns that denote dominance in men and subjectivity in women.

Gender identity

Since , Irigaray's work has turned increasingly toward women and men together.

In Between East and West, From Singularity to Community () and in The Way of Love (), she imagines new forms of love for a global democratic community.^[13] In An Ethics of Sexual Difference, she introduces the idea of relationships between men and women centered around a bond other than reproduction.

She acknowledges themes including finiteness and intersubjectivity, embodied divinity, and the emotional distinction between the two sexes. She concludes that Western culture is unethical due to gender discrimination.

Politics

Irigaray is active in a feminist movement in Italy, but she refused to belong to any one movement because she does not like the competitive dynamic between the feminist movements.

Criticism

Some feminists criticize Irigaray's perceived essentialist positions.^[14]^[15]^[16]^[17] However, there is much debate among scholars as to whether or not Irigaray's theory of sexual difference is, indeed, an essentialist one. The perception that her work is essentialist concentrates on her attention to sexual difference, taking this to constitute a rehearsal of heteronormative sexuality.

As Helen Fielding states, the uneasiness among feminists about Irigaray's discussion of masculinity and femininity does not so much reveal Irigaray's heteronormative bias as much as it "arises out of an inherited cultural understanding [on the part of her critics] that posits nature as either unchanging organism or as matter that can be ordered, manipulated and inscribed upon.

Hence the concern over essentialism is itself grounded in the binary thinking that preserves a hierarchy ofculture over nature."^[18]

W. A. Borody has criticised Irigaray's phallogocentric argument as misrepresenting the history of philosophies of "indeterminateness" in the West. Irigaray's "black and white" claims that the masculine equates to determinateness and that the feminine equates to indeterminateness which contain a degree of cultural and historical validity, but not when they are deployed to self-replicate a similar form of the gender-othering they originally sought to overcome.^[19]

In Fashionable Nonsense, Alan Sokal and Jean Bricmont criticized Irigaray's use of hard-science terminology in her writings.

Among the criticisms, they question the purported interest Einstein had in "accelerations without electromagnetic reequilibrations"; confusing special relativity and general relativity; and her claim^[20] that E = mc² is a "sexed equation" because "it privileges the speed of light over other speeds that are vitally necessary to us".^[21] In reviewing Sokal and Bricmont's book, Richard Dawkins wrote that Irigaray's assertion that fluid mechanics was unfairly neglected in physics due to its association with "feminine" fluids (in contrast to "masculine" solids) was "daffy absurdity".^[22]^[23]

Selected bibliography

Books

Irigaray, Luce ().

Speculum of the Other Woman. (Eng. trans. by Gillian C. Gill), ISBN&#;
Irigaray, Luce (). This Sex Which Is Not One. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). Marine Lover: Of Friedrich Nietzsche. (Eng. trans. by Gillian C. Gill), ISBN&#;
Irigaray, Luce ().

Elemental Passions. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). The Forgetting of Air: In Martin Heidegger. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). An Ethics of Sexual Difference. (Eng. trans. by Gillian C. Gill), ISBN&#;
Irigaray, Luce ().

To Speak is Never Neutral. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). Sexes and Genealogies. (Eng. trans. by Gillian C. Gill), ISBN&#;
Irigaray, Luce (). Thinking the Difference: For a Peaceful Revolution. (Eng. trans. ), ISBN&#;
Irigaray, Luce ().

Je, tu, nous: Towards a Culture of Difference. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). I Love to You: Sketch for a Felicity Within History. (Eng. trans. ), ISBN&#;
Irigaray, Luce ().
Luce irigaray biography channels list Namespaces Article Talk. While such themes are characteristic of her work as a whole—from Speculum of the Other Woman to 's An Ethics of Sexual Difference —they often remain obscured by Irigaray's dense abstractions. This is not a matter of sexuality strictly speaking, but of sentient, relational, and emotional elements linked to our sexuation. Luce Irigaray: biography An important thing to note when considering Luce Irigaray's biography is the fact that she consciously kept much of her biographical information private as she believed the male-dominated establishment of academia would use it to discredit her in some way.
Democracy Begins Between Two. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). To Be Two. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). Between East and West: From Singularity to Community. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). Why Different?, ISBN&#;
Irigaray, Luce ().

The Way of Love.ISBN&#;
Irigaray, Luce (). Sharing the World. (Eng. trans. ), ISBN&#;
Irigaray, Luce (). Conversations, ISBN&#;
Irigaray, Luce (). In the Beginning, She Was.ISBN&#;
Irigaray, Luce; Marder, Michael (). Through Vegetal Being: Two Philosophical Perspectives.ISBN&#;
Irigaray, Luce ().

To Be Born: Genesis of a New Human Being.ISBN&#;
Irigaray, Luce (). Sharing the Fire: Outline of a Dialectics of Sensitivity.ISBN&#;
Irigaray, Luce (). A New Culture of Energy: Beyond East and West. (Eng. trans. ), ISBN&#;

Papers

Irigaray, Luce (), "This sex which is not one", in Jackson, Stevi; Scott, Sue (eds.), Feminism and sexuality: a reader, New York: Columbia University Press, pp.&#;79–83, ISBN&#;.
Irigaray, Luce (), "This sex which is not one", in Nicholson, Linda (ed.), The second wave: a reader in feminist theory, New York: Routledge, pp.&#;–, ISBN&#;.
Luce Irigaray (), "Philosophy in the Feminine", Feminist Review, Volume 42, Issue 1, pp –, ISSN
Irigaray, Luce (), "In science, is the subject sexed?", in Gutting, Gary (ed.), Continental philosophy of science, Blackwell Readings in Continental Philosophy Series, Malden, Massachusetts: Blackwell Publishing, pp.&#;–, ISBN&#;.
Irigaray, Luce (), "And the One Doesn't Stir Without the Other", Signs, Vol.

7, No. 1, pp.&#;60–
Irigaray, Luce (), "When Our Lips Speak Together", Signs, Vol. 6, No. 1, pp.&#;69–

References

^Kelly Ives, Cixous, Irigaray, Kristeva: The Jouissance of French Feminism, Crescent Moon Publishing,
^Luce Irigaray, "Women on the Market", in: This Sex Which Is Not One, Cornell University Press, , p.
^"God's Mother, Eve's Advocate: a Gynocentric Refiguration of Marian Symbolism in Engagement with Luce Irigaray"(PDF). Archived from the original(PDF) on 24 January
^ ^a^b"Luce Irigaray: French linguist, psychoanalyst, and philosopher". Encyclopaedia Britannica.

Retrieved
^Gerstner, ed. (). Routledge International Encyclopedia of Queer Culture. New York: Routledge. pp.&#; ISBN&#;.
^ ^a^bSjöholm, Cecilia (). "Crossing Lovers: Luce Irigaray's Elemental Passions". Hypatia. 15 (3): 92– doi/jtbx.

ISSN&#; S2CID&#;
^Irigaray, Luce (). The Forgetting of Air in Martin Heidegger. University of Texas Press.
^Ives, Kelly (). Cixous, Irigaray, Kristeva: The Jouissance of French Feminism (European Writers). Maidstone, Kent: Crescent Moon Publishing. p.&#; ISBN&#;.
^Irigaray, Luce.

(). Elemental passions. New York: Routledge. ISBN&#;. OCLC&#;
^"Luce Irigaray (?—)".
Luce irigaray biography channels wikipedia: In this book, Irigaray uses various classical texts, like Symposium c. Literary theory, an anthology. Speculum of the Other Woman is the published version of the thesis that saw Irigaray removed from the Freudian School of Paris. This is not a matter of sexuality strictly speaking, but of sentient, relational, and emotional elements linked to our sexuation.
Internet Encyclopedia of Philosophy.
^Commire, Anne; Klezmer, Deborah (). Dictionary of Women Worldwide: 25, Women Through the Ages. Vol.&#;1. Yorkin Publications.
^ ^a^b^cIrigaray, L. () [published elsewhere in ].
Luce irigaray biography channels youtube Patriarchy: a type of society in which there is an unequal balance of power between two sexes. Blaton , Bernissart , Wallonia , Belgium. Irian division. Influenced Catherine Malabou , Martha P.
"Women on the Market". In Rivkin, J.; Ryan, M. (eds.). Literary theory, an anthology. Malden, Mass: Blackwell. pp.&#;– ISBN&#;.
^Merriman, John; Winter, Jay (). Europe Since Encyclopedia of the Age of War and Reconstruction. Vol.&#;3. Detroit: Charles Scribner's Sons.
^Alcoff, Linda (April ).

"Cultural Feminism versus Post-Structuralism: The Identity Crisis in Feminist Theory". Signs: Journal of Women in Culture and Society. 13 (3): – doi/ ISSN&#;
^Butler, Judith (). Gender trouble: feminism and the subversion of identity. New York: Routledge.

ISBN&#;.
^Delphy, Christine (), L'Ennemi principal, tome 2: Penser le genre (in French)
^Gambaudo, Sylvie A. (May ). "French Feminism vs Anglo-American Feminism: A Reconstruction". European Journal of Women's Studies. 14 (2): 93– doi/ ISSN&#;
^Fielding, H.

(). "Questioning nature: Irigaray, Heidegger and the potentiality of matter". Continental Philosophy Review.
Luce irigaray biography channels Sexuation therefore provides the community with a living link between individuals. Therefore, female sexuality was defined as opposite to male sexuality, instead of as a wholly different entity. This is not a matter of sexuality strictly speaking, but of sentient, relational, and emotional elements linked to our sexuation. The term phallocentrism comes from the word 'phallus', referring to the male reproductive organ.
36: 1– doi/A S2CID&#;
^Wayne A. Borody (), pp. 3, 5 "Figuring the Phallogocentric Argument with Respect to the Classical Greek Philosophical Tradition", Nebula: A Netzine of the Arts and Science, Vol. 13 (pp. 1–27).
^Luce, Irigaray (), "Introduction", To Speak is Never Neutral, Routledge, pp.&#;1–8, doi/, ISBN&#;, retrieved
^Sokal, Alan; Bricmont, Jean ().

Fashionable nonsense: postmodern intellectuals' abuse of science. New York: Picador. ISBN&#;. OCLC&#;
^Dawkins, Richard (). "Postmodernism disrobed". Nature. (): – BibcodeNaturD. doi/ ISSN&#; S2CID&#;
^"Jane Clare Jones on Luce Irigaray: The murder of the mother". New Statesman.

Retrieved