Luce Irigaray: Teaching explores ways to confront new issues in education. Three essays byIrigaray herself present the outcomes of her own experiments in this area and develop proposals for teaching people how to coexist in difference, reach self-affection, and rethink the relations between teachers and students. In the last few years, Irigaray has brought together young academics from various countries, universities and disciplines, all of whom were carrying out research into her work. These research students have received personal instruction from Irigaray and at the same time have learnt from one another by sharing with the group their own knowledge and experience. Most of the essays in this book are the result of this dynamic way of learning that fosters rigour in thinking as well as mutual respect for differences. The central themes of the volume focus on five cultural fields: methods of recovery from traumatic personal or cultural experience; the resources that arts offer for dwelling in oneself and with the other(s); the maternal order and feminine genealogy; creative interpretation and embodiment of the divine; and new perspectives in philosophy. This innovative collaborative project between Irigaray and researchers involved in the study of her work gives a unique insight into the topics that have occupied this influential international theorist over the last thirty years.

Why broach and challenge the question of neutrality? For some urgent reasons. The neuter is generally considered to be the condition of objectivity. However, historically, this is asserted by a subject which is masculine and not neuter. Claiming that truth and the way of reaching it are and must be in the neuter amounts to a misuse of power and a falsification of the real. Living beings are not naturally neuter; they are sexuate somehow or other. Subjecting them to the neuter as a condition of their objective status transforms living beings into cultural products deprived of their own origin and dynamism, and builds a world in which the development and the sharing of life are impossible. In this book, four contributors explore this basic mistake of our culture starting from the work of Heidegger and his insistence on maintaining that our being in the world - our Dasein - must be in the neuter. They question the nature of the truth which is then at stake and the political mistakes that it can cause. It is not here a question of sexuality strictly speaking nor of sexual choice. The concern of the two men and the two women who participate in this volume is with the sexuate determination of all living beings. Is not Heidegger's Dasein, as neutered and supposedly neutral, a kind of technical device which prevents living beings from entering into presence? If so, where might that ultimately lead?

This is an important collection of interviews in which Luce Irigaray discusses the full range of her work and ideas with leading academics in the fields of Continental Philosophy, Feminist Theory and Critical Theory.Dialogue is a privileged method in Luce Irigaray's work. Covering all the key topics that have been central to her work in the last thirty years, this book offers an essential insight into Irigaray's career as one of the world's most important contemporary thinkers. The topics and theorists approached include: philosophy, in particular Hegel, Heidegger, Merleau-Ponty and Deleuze; language as information, communication-between and artistic expression; universality and difference; natural and cultural identities; motherhood and gendered subjectivities; cultivation of desire and love; building houses and sharing lives; being two and being in community; the other and others; relational identity and education; globalisation and ethics; politics and human rights; spirituality and religion; practice and culture of Yoga; and, of course, being and becoming woman.Ideal for students seeking an overview of Irigaray's thought, as well as those already familiar with her work, this collection brings together for the first time Irigaray's conversations over the years with the people who have been involved in studying and researching her enormous contribution to Continental Philosophy, Spirituality, Cultural Theory and Feminism.

This exciting new book is the follow-up to Irigaray's "The Way of Love", arguably her most important and widely-discussed work to date.In this important new book, a follow up to "The Way of Love", Luce Irigaray, one of France's most influential contemporary theorists, turns once again to the concept of otherness.We are accustomed to considering the other as an individual without paying sufficient attention to the particular world or specific culture to which the other belongs. A phenomenological approach to this question offers some help, notably through Heidegger's analyses of 'Dasein', 'being-in-the-world' and 'being with'. Nevertheless, according to Heidegger, it remains almost impossible to identify an other outside of our own world. 'Otherness' is subjected to the same values by which we are ourselves defined and thus we remain in 'sameness'. In this age of multiculturalism and in the light of Nietzsche's criticism of our values and Heidegger's deconstruction of our interpretation of truth, Irigaray questions the validity of the 'sameness' that sits at the root of Western culture.

In these essays, the author discusses how language, religion, law, art science and technology have failed women and why. She goes beyond analysis and commentary to propose concrete changes tailored to women's specificity in all these fields - practical means of ensuring "our" culture is women's as well as men's. These changes, she argues, are crucial to the survival of humankind and the Earth itself. Irigary's other publications include "Elemental Passions" (1992), "The Ethics of Sexual Difference" (1993) and "Speech is Never Neuter" (1994).

With an original introduction by Luce Irigaray, and original texts from her students and collaborators, this book imagines the outlines of a more just, ecologically attuned world that flourishes on the basis of sexuate difference.

In "Democracy Begins with Two" Luce Irigaray calls for a radical reconsideration of the so-called democratic bases of Western culture. In a series of essays covering the earlier 1990s she argues the urgent need for our society to grant full recognition to both the genders which contribute to its functioning. If we are to look on ourselves as fully democratic this recognition must take the form of specific civil rights guaranteeing women a separate civil identity of their own, equivalent to, though not simply the same as, that enjoyed by men. Ranging across topics as diverse as happiness, the family, the construction of the European Union, the transition from natural to civil existence and love, Irigaray exploits her resources as a writer - philosophical, linguistic, psychoanalytical, poetical -to their rhetorical limits. She interweaves her personal experience of an emotional and politico-professional partnership with her re-reading of History, past and present.

Irigaray offers the clearest available introduction to her own work. Focusing on power, women, gender and patriarchal mythologies, she lays out what for her has become the central problem for women in the modern world.

French Feminism Reader is a collection of essays representing the authors and issues from French theory most influential in the American context. The book is designed for use in courses, and it includes illuminating introductions to the work of each author. These introductions include biographical information, influences and intellectual context, major themes in the author's work as a whole, and specific introductions to the selections in this volume. The contributors represent the two trends in French theory that have proven most useful to American feminists: social theory and psychoanalytic theory. Both of these trends move away from any traditional discussions of nature toward discussions of socially constructed notions of sex, sexuality and gender roles. While feminists interested in social theory focus on the ways in which social institutions shape these notions, feminists interested in psychoanalytic theory focus on cultural representations of sex, sexuality and gender roles, and the ways that they affect the psyche. This collection includes selections by Simone de Beauvoir, Christine Delphy, Colette Guilluamin, Monique Wittig, Michele Le Doeuff, Julia Kristeva, Luce Irigaray, and Helene Cixous.

French Feminism Reader is a collection of essays representing the authors and issues from French theory most influential in the American context. The book is designed for use in courses, and it includes illuminating introductions to the work of each author. These introductions include biographical information, influences and intellectual context, major themes in the author's work as a whole, and specific introductions to the selections in this volume. The contributors represent the two trends in French theory that have proven most useful to American feminists: social theory and psychoanalytic theory. Both of these trends move away from any traditional discussions of nature toward discussions of socially constructed notions of sex, sexuality and gender roles. While feminists interested in social theory focus on the ways in which social institutions shape these notions, feminists interested in psychoanalytic theory focus on cultural representations of sex, sexuality and gender roles, and the ways that they affect the psyche. This collection includes selections by Simone de Beauvoir, Christine Delphy, Colette Guilluamin, Monique Wittig, Michele Le Doeuff, Julia Kristeva, Luce Irigaray, and Helene Cixous.

Bringing together an international and interdisciplinary group of scholars, Intermedialities: Philosophy, Arts, Politics is a comprehensive collection devoted to the new field of research called 'intermedialities.' The concept of intermedialities stresses the necessity of situating philosophical and political debates on social relations in the divergent contexts of media theories, avant-garde artistic practices, continental philosophy, feminism, and political theory. The 'intermedial' approach to social relations does not focus on the shared identity but instead on the epistemological, ethical, and political status of inter (being-in-between). At stake here are the political analyses of new modes of being in common that transcend national boundaries, the critique of the new forms of domination that accompany them, and the search for new emancipatory possibilities. Opening a new approach to social relations, intermedialities investigates not only engagements between already constituted positions but even more the interval, antagonism, and differences that form and decenter these positions. Consequently, in opposition to the resurgence of cultural and ethnic particularisms and to the leveling of difference produced by globalization, the political and ethical analysis of the 'in-between' enables a conception of community based on difference, exposure, and interaction with others rather than on an identification with a shared identity. Investigations of 'in-betweenness,' both as medium specific and between heterogeneous 'sites' of inquiry, range here from philosophical conceptuality to artistic practices, from the political circulation of money and power to the operation of new technologies. They inevitably invoke the crucial role of embodiment in creative thought and collective acting. As a mediating instance between the psyche and society, matter and spirit, nature and culture, and biology and technology, the body is another interval forming and informed by socio-linguistic relations. As these complex intersections between media, materiality, art, and the philosophy and politics of the in-between suggest, the project of intermedialities provides new ways of rethinking relations among arts, politics, and science.

Bringing together an international and interdisciplinary group of scholars, Intermedialities: Philosophy, Arts, Politics is a comprehensive collection devoted to the new field of research called "intermedialities." The concept of intermedialities stresses the necessity of situating philosophical and political debates on social relations in the divergent contexts of media theories, avant-garde artistic practices, continental philosophy, feminism, and political theory. The "intermedial" approach to social relations does not focus on the shared identity but instead on the epistemological, ethical, and political status of inter (being-in-between). At stake here are the political analyses of new modes of being in common that transcend national boundaries, the critique of the new forms of domination that accompany them, and the search for new emancipatory possibilities. Opening a new approach to social relations, intermedialities investigates not only engagements between already constituted positions but even more the interval, antagonism, and differences that form and decenter these positions. Consequently, in opposition to the resurgence of cultural and ethnic particularisms and to the leveling of difference produced by globalization, the political and ethical analysis of the "in-between" enables a conception of community based on difference, exposure, and interaction with others rather than on an identification with a shared identity. Investigations of "in-betweenness," both as medium specific and between heterogeneous "sites" of inquiry, range here from philosophical conceptuality to artistic practices, from the political circulation of money and power to the operation of new technologies. They inevitably invoke the crucial role of embodiment in creative thought and collective acting. As a mediating instance between the psyche and society, matter and spirit, nature and culture, and biology and technology, the body is another interval forming and informed by socio-linguistic relations. As these com

In "Democracy Begins Between Two, " Luce Irigaray calls for a radical reconsideration of the relation between sex and democracy. In order to look on ourselves as fully democratic, she argues, we must first grant full recognition to both genders, male and female, that contribute to the functioning of society. This recognition must take the form of specific civil rights guaranteeing women a separate civil identity of their own equivalent to--though not simply the same as--that enjoyed by men.

First Published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

"Elemental Passions" explores the man/woman relaitonship in a series of meditations of the senses and the formal elements. Its form resembles a series of love letters in which, however, the identity-and even the reality-of the adressee are deliberately obscured.

With my own introduction and epilogue, Towards a New Human Being gathers original essays by early career researchers and established academic figures in response to To Be Born, my most recent book. The contributors approach key issues of this book from their own scientific fields and perspectives - through calls for a different way of bringing up and educating children, the constitution of a new environmental and sociocultural milieu or the criticism of past metaphysics and the introduction of new themes into the philosophical horizon. However, all the essays which compose the volume correspond to proposals for the advent of a new human being - so answering the subtitle of To Be Born: Genesis of a New Human Being. To Be Born thus acts as a background from which each author had the opportunity to develop and think in their own way. As such Towards a New Human Being is part of a longer-term undertaking in which I engaged together and in dialogue with more or less confirmed thinkers with a view to giving birth to a new human being and building a new world. -Luce Irigaray

In A New Culture of Energy, 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. In her view, although psychoanalysis can succeed in releasing mental energy, it fails to support physical and spiritual well-being. In pursuit of an alternative, she took up the bodily practices of yoga and pranayama breathing, which she considers in light of her analysis of sexuate belonging and difference. Reflecting on these practices, Irigaray contrasts yoga's approach to the natural world with how the Western tradition privileges mastery over nature. These varied sources provoke her to question how a tradition imagines transcendence and the divine. In the book's final section, she reinterprets the figure of Mary through breath, self-affection, and touch, recalibrating her physicality within a natural world. A reflection on the liberation of human energy, this book urges us to cultivate an evolutionary culture in harmony with all living beings.

Whilst he broaches the theme of the difference between the sexes, Hegel does not go deep enough into the question of their mutual desire as a crucial stage in our becoming truly human. He ignores the dialectical process regarding sensitivity and sensuousness. And yet this is needed to make spiritual the relation between two human subjectivities differently determined by nature and to ensure the connection between body and spirit, nature and culture, private life and public life. This leads Hegel to fragment human subjectivity into yearnings for art, religion and philosophy thereby losing the unity attained through the cultivation of a longing for the absolute born of a desire for one another as different. Furthermore, our epoch of history is different from the Hegelian one and demands that we consider additional aspects of human subjectivity. This is essential if we are to overcome the nihilism inherent in our traditional metaphysics without falling into a worse nihilism due to a lack of rigorous thinking common today. The increasing power of technique and technologies as well as the task of building a world culture are two other challenges we face. Our sexuate belonging provides us with a universal living determination of our subjectivity - now a dual subjectivity - and also with a natural energy potential which allows us to use technical resources without becoming dependent on them.

Blossoming from a correspondence between Luce Irigaray and Michael Marder, Through Vegetal Being is an intense personal, philosophical, and political meditation on the significance of the vegetal for our lives, our ways of thinking, and our relations with human and nonhuman beings. The vegetal world has the potential to rescue our planet and our species and offers us a way to abandon past metaphysics without falling into nihilism. Luce Irigaray has argued in her philosophical work that living and coexisting are deficient unless we recognize sexuate difference as a crucial dimension of our existence. Michael Marder believes the same is true for vegetal difference. Irigaray and Marder consider how plants contribute to human development by sustaining our breathing, nourishing our senses, and keeping our bodies and minds alive. They note the importance of returning to ancient Greek tradition and engaging with Eastern teachings to revive a culture closer to nature. As a result, we can reestablish roots when we are displaced and recover the vital energy we need to improve our sensibility and relation to others. This generative discussion points toward a more universal way of becoming human that is embedded in the vegetal world.

"According to the words of Phaedrus in the Symposium of Plato, Love, sometimes named Eros, has no parents, no age, no history, and its origin remains unknown to anyone. Love, whose destiny is said to be unique amongst the gods and humans, perhaps embodies desire for a conjunction always in search of its happening. Love would represent a dynamism longing for the copula incarnating the transcendence of our being. As such, Love would remain the everlasting yearning for the accomplishment of the ecstatic destiny of humanity." In this book, Luce Irigaray - philosopher, linguist, psychologist and psychoanalyst - proposes nothing less than a new way of conceiving what a human being is as well as a means to ensure our individual and relational development from birth. Unveiling the mystery of our origin is probably what most motivates our quests and plans. And yet such a disclosure proves to be impossible. Indeed we were born as one from 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 from its own roots as a tree does. As humans, we must take responsibility for our own being and existence without any given continuity with our origin and background. How can we achieve that? First by cultivating our breathing, which is more than a means to come into the world and to exist; breathing also allows us to transcend mere survival to secure for ourselves a spiritual becoming. Taking on our sexuate belonging is the second element which enables us 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 compensate for our absence of roots too 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 can give rise to a new human being, not only at a natural but also at an ontological level.

The first communication between human beings, the one between the newborn and the mother, happens through touch. Strangely this first way of relating to each other  has barely been considered by our education and our culture, which have favoured sight to the detriment of touch. And yet touching and being touched means experiencing ourselves as living beings. For lack of such a touch, we do not perceive the limits nor the sensitive potential of our bodies. Then we remain immersed in a natural or a cultural universe, incapable of reaching our own individuation and of knowing our fundamental difference from the  other(s). Desire, in particular sexuate desire, is a call for touching one another anew. But this touch  requires us to have gained our autonomy and to be able to open up to and  commune with the other as transcendent to ourselves while staying  in ourselves. This book unveils and explores how touch can act as a basic living mediation in love and, more generally, in our comprehensive individual and collective human becoming. It also considers how touch can contribute to founding  a culture respectful of difference instead of subjecting them to an ideal of sameness. We need touch as mediation to fulfil our humanity and to build a truly human thinking and world. 

Why broach and challenge the question of neutrality? For some urgent reasons. The neuter is generally considered to be the condition of objectivity. However, historically, this is asserted by a subject which is masculine and not neuter. Claiming that truth and the way of reaching it are and must be in the neuter amounts to a misuse of power and a falsification of the real. Living beings are not naturally neuter; they are sexuate somehow or other. Subjecting them to the neuter as a condition of their objective status transforms living beings into cultural products deprived of their own origin and dynamism, and builds a world in which the development and the sharing of life are impossible. In this book, four contributors explore this basic mistake of our culture starting from the work of Heidegger and his insistence on maintaining that our being in the world - our Dasein - must be in the neuter. They question the nature of the truth which is then at stake and the political mistakes that it can cause. It is not here a question of sexuality strictly speaking nor of sexual choice. The concern of the two men and the two women who participate in this volume is with the sexuate determination of all living beings. Is not Heidegger’s Dasein, as neutered and supposedly neutral, a kind of technical device which prevents living beings from entering into presence? If so, where might that ultimately lead?