This essay examines Irigaray's analysis of politics and the political implications of her critique of sacrificial orders that repress difference/matter. I suggest that her descriptions of a fluid “feminine” can be read as an alternative symbolic not dependent on repression. This idea is politically promising in opening a possibility for justice and a nonantagonistic intersubjectivity. I conclude by assessing Irigaray's concrete proposals for sexuate rights and a civil identity for women.

Horizons of Difference offers twelve original essays inspired by Luce Irigaray's complex, nuanced critique of Western philosophy, culture, and metaphysics, and her call to rethink our relationship to ourselves and the world through sexuate difference. Contributors engage urgent topics in a range of fields, including trans feminist theory, feminist legal theory, film studies, critical race theory, social-political theory, philosophy of religion, environmental ethics, philosophical aesthetics, and critical pedagogy. In so doing, they aim to push the scope of Irigaray's work beyond (...) its horizon. Horizons of Difference seeks conversations that Irigaray herself has yet to fully consider and explores areas that stretch the limits of the notion of sexuate difference itself. Sexuate difference is a unifying mode of thought, bringing disparate disciplines and groups together. Yet it also resists unification in demanding that we continually rethink the basic coordinates of space, place, and identity. Ultimately, Horizons of Difference insists that the fragmented, wounded subjectivities within the dominant regime of masculine sameness can inform how we negotiate space, find place, and transform identity. (shrink)

: I argue that Irigaray's recent work develops a theoretically cogent and politically radical form of realist essentialism. I suggest that she identifies sexual difference with a fundamental difference between the rhythms of percipient fluids constituting women's and men's bodies, supporting this with a philosophy of nature that she justifies phenomenologically and ethically. I explore the politics Irigaray derives from this philosophy, which affirms the sexes' rights to realize the possibilities of their rhythmically diverse bodies.

Luce Irigaray argues that the way to overcome the culture of narcissism in the Western tradition is to recognize sexuate difference and to refigure subjectivity as sexuate. This article is an attempt to unpack how Irigaray's philosophical refiguring of love as an intermediary works in this process of reimagining subjectivity as sexuate. If we trace the moments in Irigaray's philosophy where she engages with Hegel's dialectic, and rethinks this dialectical process via the question of sexual difference and a refiguring of (...) love, a clearer reading of her work as groundbreaking and ultimately refiguring our ontological structures becomes possible. Consequently, if we do not understand Irigaray's radical reformulation of love, we will miss her larger ontological project and fail to properly appreciate her comments on other types of difference—for example, differences of race, tradition, religion. This article argues that as we begin to appreciate the ways in which Irigaray refigures both love and thought as the intermediary, an intermediary that fundamentally disrupts phallocentric binary logic, we can begin to imagine how refiguring the most intimate human experience of love can lead us toward the realization of an ethical political community in which difference in all forms is nourished. (shrink)

Luce Irigaray argues that the way to overcome the culture of narcissism in the Western tradition is to recognize sexuate difference and to refigure subjectivity as sexuate. This article is an attempt to unpack how Irigaray’s philosophical refiguring of love as an intermediary works in this process of reimagining subjectivity as sexuate. If we trace the moments in Irigaray’s philosophy where she engages with Hegel’s dialectic, and rethinks this dialectical process via the question of sexual difference and a refiguring of (...) love, a clearer reading of her work as groundbreaking and ultimately refiguring our ontological structures becomes possible. Consequently, if we do not understand Irigaray’s radical reformulation of love, we will miss her larger ontological project and fail to properly appreciate her comments on other types of difference—for example, differences of race, tradition, religion. This article argues that as we begin to appreciate the ways in which Irigaray refigures both love and thought as the intermediary, an intermediary that fundamentally disrupts phallocentric binary logic, we can begin to imagine how refiguring the most intimate human experience of love can lead us toward the realization of an ethical political community in which difference in all forms is nourished. (shrink)

This article analyses Mary Kelly’s Love Songs, 2005—07, which was exhibited in 2007 at Documenta 12. The series of artworks addresses the political and ideological legacies of early Anglo-US feminism through the perspectives of two generations of women. Drawing on oral and photographic archives, as well as historical re-enactments, Kelly indicates how her work does not simply record a feminist legacy but, rather, keenly intervenes in the process. I propose that this intervention is an ethical one. Drawing on Luce Irigaray’s (...) writings on the maternal gift, I demonstrate how Kelly’s project may be understood to enact an ethical relationality that I find is fundamental for thinking about the vexing issue of feminist intergenerationality. I conclude that while Love Songs maps no specific course of action, nor indicates exactly why or how a current generation of feminists should proceed, it nonetheless generates a space in which to imagine the radical futurity of the maternal gift. (shrink)