Luce Irigaray Knihy

„. erste Ansätze einer feministischen Theorie, die überhaupt den Namen Theorie verdient.“ (Marlies Gerhardt, Kursbuch)

Luce Irigaray untersucht die Rolle Marias in der christlichen Theologie und Kunst, wo sie oft abwesend, aber gleichzeitig allgegenwärtig ist. Sie interpretiert Marias Virginität als eine spirituelle Kraft, die es ihr ermöglicht, das Göttliche zu empfangen und zu gebären. Maria wird als weise und als Vermittlerin zwischen Traditionen dargestellt.

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.

A unique collaboration to map the ontology and epistemology of the human-plant relationship.

A radically subversive critique brings to the fore the masculine ideology implicit in psychoanalytic theory and in Western discourse in general: woman is defined as a disadvantaged man, a male construct with no status of her own.

Irigaray approaches the question of sexual difference by looking at the ways in which thought and language--whether in philosophy, science, or psychoanalysis--are gendered.

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, and an ethic of sexual difference predicated on a respect for life, nature, and the feminine. schovat popis

In this book, Luce Irigaray - philosopher, linguist, psychologist and psychoanalyst - proposes nothing less than a new conception of being as well as a means to ensure its individual and relational development from birth. Unveiling the mystery of our origin is probably what most motivates our quests and plans. Now such a disclosure proves to be impossible. Indeed we were born of 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 starting from roots as a tree does, it must take on responsibility for its own being and existence without continuity with its origin and background. How can we succeed in doing that? First by cultivating our breathing, which is not only the means thanks to which we come into the world, but which also allows us to transcend mere survival towards a spiritual becoming. Taking on our sexuate belonging is the second element which makes us able 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 also compensate for our absence of roots 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 become able to give rise to a new human being, not only at a natural but also at an ontological level