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.

The problem of sexual difference remains a priority for feminists working within the continental tradition, with Luce Irigaray leading among those who affirm fundamental differences between masculine and feminine forms of subjectivity. I take up the problem of feminine subjectivity, but my approach is distinct from that of Irigaray in terms of method and focus. Irigaray primarily works to uncover the absence of a place for the expression of feminine subjectivity within Western discourse. Accordingly, she focuses on the critical analysis of major texts in the history of philosophy and psychoanalysis. By contrast, I construct a critique that operates as a positive account of feminine selfhood through a process of historical reflection anchored by an ontological and phenomenological orientation toward the development of culture. I build my critique of spirit through the philosophies of Henri Bergson, Friedrich Nietzsche, Johann Bachofen and especially the classicist Jane Ellen Harrison. With the exception of Bergson, these philosophers of culture are united by a phenomenological attendance to the domains of art, mythology and ritual. Bergson‟s philosophy, which deals more closely with nature than culture, supplies ontological insights which can be used to organize and deepen the phenomenological content available in the thought of the other figures. The dissertation synthesizes and critically expands the work of these individuals in order to produce a critique of spirit and the work of spirit in the genesis of Western patriarchy. I argue that this critique of spirit is the philosophical account of "soul." I argue that soul is a form of order constitutive of the feminine self, which is obscured by the dominance of spirit from classical antiquity forward.

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.

The common idea of love is a fusion of the individuals into one. The idea has permeated throughout society so that it has now been taken for granted. Such an idea of fusion of two individuals is actually harmful rather than helpful. In this thesis, I will show why the fusion model is not a prime model of love that one should follow, starting with Sartre. He is the paradigmatic example of the traditional model of love going wrong. By taking the fusion model to its final culmination, love is impossible or among other things sadomasochistic. Beauvoir reads Sartre's view as a bad-faith version of love. She inserts her view by giving an account of the €œwoman in love which is an example of a woman under Sartre'€™s interpretation of love. After showing why love under Sartre cannot be true, Beauvoir states that authentic love can only happen if the individuals are equal. That way, love can have grounds for culmination and fusion. Irigaray looks at the fusion model as debunked. She sees what Sartre and Beauvoir try to do but they are still assuming major things. Irigaray states that genuine love is based on the differences particularly sexual differences €”which Sartre and Beauvoir have failed to realize. By looking at Irigaray'€™s account of love, the traditional fusion model is debunked and love based on differences is applauded.

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.

Les structures du colonialisme d’occupation au Canada perpétuent encore aujourd’hui les dépossessions des Autochtones au bénéfice des occupant·es, ainsi que les tentatives de substitution des occupant·es aux peuples autochtones, suivant ce que Patrick Wolfe appelle une logique de l’élimination. Il ne suffit pas de déclarer notre reconnaissance du territoire autochtone. À titre de Zhaaganaash (occupante blanche sur un territoire Omàmìwinini/algonquin non cédé), il m’incomberait de « participer au processus de décolonisation », suivant l’appel à la justice 15.2 de l’ENFFADA (2019). Toutefois, la logique coloniale, incluant une épistémologie de l’ignorance, conditionne la population générale à naturaliser les hiérarchies désirées et à « ne pas voir » la violence coloniale — historique et contemporaine — au Canada. Alors que mon projet initial visait à cultiver des possibilités de subjectivité occultées par le patriarcat, à la lumière de la pensée de Luce Irigaray, mes études féministes m’ont fait voir l’urgence de la décolonisation. Je vois dans la pensée philosophique de Luce Irigaray une dimension déconstructrice (de la constitution du sujet, de son discours, et de ses « projet[s] téléologiquement constructeur[s] » d’un monde à son image et selon ses intérêts) et une dimension reconstructrice de possibilités alternatives (fondées sur ses concepts de la limite, l’intervalle, l’efflorescence, et l’éthique de la différence sexuelle, entre autres). Plus je lis son œuvre, et plus je lis de perspectives autochtones diverses, plus je vois comment les processus théoriques que décrit Luce Irigaray sont opérationnalisés contre les peuples autochtones sous le colonialisme d’occupation au Canada, et comment certaines nouvelles possibilités imaginées par Luce Irigaray — notamment pour les femmes — exist(ai)ent déjà, concrètement, chez certains peuples autochtones au Canada. Je soutiens que certaines théories irigaréennes sont ouvertes à des prolongements anticoloniaux et décolonisateurs utiles pour ouvrir la réceptivité d’occupant·es, au-delà des fragilités blanches et occupantes, à diverses perspectives autochtones essentielles au désapprentissage de nos aveuglements coloniaux et à la culture de subjectivités relationnelles qui sont spécifiquement décolonisatrices selon la définition de Tuck et Yang (2012). Le colonialisme d’occupation étant trop complexe pour s’expliquer à partir d’une seule théorie (Wolfe, 2006), mon projet consiste à développer un cadre d’analyse multidisciplinaire (incluant, mais non limité à la philosophie irigaréenne), dont la loupe de sélection se constitue de diverses perspectives autochtones. J’explore ce que voudrait dire la décolonisation en termes concrets dans mon quotidien de Zhaaganash.