Thesis (M.A.)--University of Adelaide, Dept. of Women's Studies, 1997. / Includes bibliographical references (leaves 93-102).

Proefschrift--Universiteit voor Humanistiek te Utrecht, 1999. / Nom d'auteur sur la couv. : Tonja van den Ende. Résumé en anglais. Bibliogr. p. 223-230. Index.

Diss. Stockholm : Stockholms universitet, 2009.

This thesis suggests that Luce Irigaray's recent focus on spirituality in 'Luce Irigaray: key writings' makes explicit themes already suggested by her career-long insistence on the importance of sexual difference. It traces Irigaray's imagination of a dynamic, life-giving duality of sexual difference, suggesting that Irigaray's sexual difference displaces western philosophy's division between the natural and the spiritual; the earth and the sky; and mortals and the divine. In Irigaray's philosophy, cultivating sexual difference between men and women is the key to relinking the natural and the spiritual. This thesis calls this re-linking a religious task.Within this broad project, emphasis is placed on Irigaray's insistence that in order for sexual difference to be our redemption, women need to attend to creating a spiritual world appropriate to our own natural world. Indispensable to this project is the cultivation of a genealogy of mother-daughter relationships. This thesis explores this theme in Irigaray by discussing Drucilla Cornell's book, 'Legacies of dignity: between women and generations', as an Irigarayan genealogical exercise.This thesis also explores Irigaray's demand that western culture rethink its understanding of God. She suggests that we cultivate a sense of the divine as 'sensibly transcendent.' In order to highlight the distinction between Irigaray's divine and a monotheistic, transcendent God, this thesis turns to Patricia Huntington's article 'Contra Irigaray: the couple is not the middle term of the ethical whole.'The concluding chapter explores Irigaray's reworked notions of incarnation and salvation.Throughout these explorations, this thesis holds that Irigaray's re-integration of the natural and the spiritual will promote more ethical living -- with others, our selves, the earth and the divine.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Humanidades, Departamento de Filosofia, Programa de Pós-Gradução, 2009. / Submitted by Allan Wanick Motta (allan_wanick@hotmail.com) on 2010-05-27T20:12:59Z No. of bitstreams: 1 a casa da diferenca - Alice de Barros.pdf: 650750 bytes, checksum: b898b2dbaa74010414b27613043e96e9 (MD5) / Approved for entry into archive by Daniel Ribeiro(daniel@bce.unb.br) on 2010-05-27T20:39:30Z (GMT) No. of bitstreams: 1 a casa da diferenca - Alice de Barros.pdf: 650750 bytes, checksum: b898b2dbaa74010414b27613043e96e9 (MD5) / Made available in DSpace on 2010-05-27T20:39:30Z (GMT). No. of bitstreams: 1 a casa da diferenca - Alice de Barros.pdf: 650750 bytes, checksum: b898b2dbaa74010414b27613043e96e9 (MD5) Previous issue date: 2009 / No presente ensaio pretendo colocar em questão a noção de Luce Irigaray da diferença sexual. Procuro investigar a genealogia do pensamento da autora, pensando suas conexões com a filosofia da diferença e com a psicanálise. É um exercício de malabarismo entre a filosofia da diferença sexual e as críticas partidas de lugares de fala não hetero. São várias perguntas que orientam essa reflexão, uma delas é se a diferença sexual está a serviço de uma heteronorma, outra (ligada a essa) é se é possível falarmos/pensarmos/agirmos politicamente a partir de uma comunidade de mulheres, outra ainda é se o essencialismo representa um risco para o feminismo. Todas essas perguntas servem para entendermos melhor o que é a diferença sexual para Irigaray. Penso que a idéia de diferença sexual pode ser interessante para o momento atual do feminismo no qual muitas alianças estão quebradas, porque a diferença sexual é sobre fazer comunidade na casa da diferença, apela para essa necessidade de reestabelecermos solidariedade feminista entre mulheres. Penso também que é interessante porque abre a categoria mulheres para uma futuridade: o feminino não está dado, tem que ser construído coletivamente, se queremos superar o falogocentrismo. Aposto na radicalidade dessa categoria, porém penso que devemos investigar seus limites.

Proefschrift Universiteit van Amsterdam. / Met index, lit. opg. - Met samenvatting in het Nederlands.

Proefschrift Universiteit van Amsterdam. / Met lit. opg. - Met samenvatting in het Nederlands.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1989. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 259-265).

Engaging the question of postmodern ethical intersubjectivity in the work of Emmanuel Levinas and Luce Irigaray I attempt to move beyond Levinas sacrificial view of intersubjectivity with Irigaray's critique of sexual difference. I argue that Levinas view of ethical 'subjectivity' is violently conditioned by a necessary narcissim located in Levinas's description of the feminine dwelling. Instead of narcissim I argue with Irigaray for a way of love that offers an ethical relationship bonded in mutuality. This way of love is rooted in an understanding of the primordial matter of life as good for intersubjective-relationships that do not depend upon narcissim for connection. Concluding this study I suggest that his kind of intersubjectivity can be rooted in a primordial way of life found in the rhythm of breath.

Thesis (M.A.)--University of Texas at Arlington, 2009.