It is commonly assumed that only women, and in particular women who have recently given birth, are able to breastfeed. However, through induced lactation, adoptive mothers, fathers and trans people have begun breastfeeding with greater frequency. Although breastfeeding is often regarded as a paradigmatic example of sexual difference, it actually exposes the instability of binary categories of sex. Luce Irigaray insists that sexual difference demands a new poetics, a language that is dynamic and fluid, capable of expressing difference while always (...) keeping open the possibility of transformation and change. This article extends Irigaray’s work in order to theorise breastfeeding from a perspective that is both feminist and queer. (shrink)

Breath, the ephemeral materialization of air at the interface of body and world, engages with and alters the quality of both. As a process of inhalation and exhalation that signals its physiological universality, breath is an invisible prerequisite for life, an automated and functional necessity. Yet it is more than simply a reflexive action and can at times be controlled or manipulated. It can also affect or be affected by experiences, environments and relationships. In this essay, like the contributors to (...) the special issue it prefaces, we aim to address the lacuna that exists in the examination of the meanings and embodiment of breath as a central theme in the humanitics and social sciences. Interdisciplinary perspectives that explore breath as a multifaceted phenomenon, both intrinsically shared and contextually distinct, open new directions in the field of breath and body studies. (shrink)

_Essays on Beauvoir’s influences, contemporary engagements, and legacy in the philosophical tradition._.

The placenta’s role as a mediating passage between bodies has been a conceptual resource for feminist theorists and philosophers interested in developing more nuanced explanations of the maternal–fetal relation, a relation that has tended to be identified with maternal and fetal bodies rather than with the placenta between them. I draw on efforts by philosopher Luce Irigaray and her readers to theorise placental relations as a model for the negotiation of differences. In her more recent work, Irigaray figures the placenta (...) as an enveloping space of metaphorical enclosure. The placental relation in Irigaray’s work thus offers insights into the temporal structure of her theory of becoming and can inform a more ‘materialist’ account of pregnancy. I then consider how placental relations are conceptual resources for re-imagining relations of self–other in pregnancy, and for addressing emergent ethical concerns over the transformation of the placenta into a scientific object. (shrink)

Democracy needs a radical rethinking. This paper makes some proposals for a new way of conceiving a democratic world. At first, it is necessary to send back citizens to their own living, thus sexuate, being. This will allow them to be responsible for their own life, that of other living beings, and to care about the climatic and sociocultural environment needed for their development. Because of their reduction to neuter, in fact nonexisting individuals, citizens do not behave as real persons (...) but as cogs in a global mechanism of which they maintain the running towards a gradual robotization of the world. To escape such a destiny, citizens, as long as they remain alive, can resort to their desire without contenting themselves with the satisfaction of needs. Desire longs for the beyond; thus, it compels to transcend oneself and is a driving force of development. Desire also brings people to each other and is the most important agent in the formation of a democratic community. It must take over from the natural sap at the individual and collective levels. In order that desire could act in this way, the current political language, in general too abstract and technical, must be modified, as well as the singularity of the individual and the relationship in difference, beginning with natural difference, must be preserved from the more abstract commitments of a national end even larger community. (shrink)

Each action, each thought is accompanied by one’s own breathing. To breathe is always thought of as an individual act. It is one’s own breathing that keeps us alive and it is one’s own breathing that leaves at the moment of death. Up until recently, it was uncommon to talk about breathing as a shared act, as a relational moment that is created with someone else. Yet, Luce Irigaray’s work calls for the cultivation of breathing to enable our ethical coexistence (...) with the other, and the eighth c. commentary on the Sāṃkhyakārikā, the Yuktidīpikā, relates the vital breath of samāna to the function of sharing. This paper searches for a philosophy of breath, such as the one that Irigaray calls for, that can emerge from a close reading of Indian philosophical sources. I explore the relational aspect of breathing throughout the development of the notion of prāṇa in the Upaniṣads and elucidate the meaning given to the term samāna within the classical Sāṃkhya tradition, unique in the Indian theory of the bodily winds. (shrink)