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Helene Tallon Russell is an associate professor of Theology at Christian Theological Seminary. Her areas of research include Kierkegaard, feminist theology, Christian anthropology, and process theology. She is an active member at All Saints Episcopal Church in Indianapolis. Russell has published articles in Doxology, Encounter, and The Process Studies Journal. She is a popular lecturer and speaker, having recently presented the baccalaureate address at Chapman University. Irigaray and Kierkegaard: On the Construction of the Self is a creative construction of selfhood that begins by critiquing embedded assumptions that dominate current discourse. The apparent unity of the self is a problematic and fictitious conception. This construct is a prodigious illusion that not only has outworn its usefulness but also has become detrimental to more inclusive concepts of the self in which diversity and relationality are encouraged. This construct is particularly evident in the Christian doctrine of theological anthropology. This book both evaluates the supreme value ascribed to the quality of oneness in the Western theological tradition and suggests alternative conceptualizations of selfhood. First, the work analyzes Augustine's formulation of Christian selfhood, which incorporates Plotinius's claim that the one is the good, and thus identifies multiplicity with sin. Søren Kierkegaard and the French feminist Luce Irigaray both offer critical alternatives to such a unitary conception of selfhood. Kierkegaard views the self as complex, relational, and processive. The self consists of three pairs of polar elements, temporal and eternal, within three spheres of existence. The spheres and the elements are dialectically interrelated to each other. Irigaray criticizes the cultural and philosophical norms of Western discourse as phallocentric and monistic. This "economy of the same"-a system in which only one universal norm of behavior is accepted and valued-is built upon the repression of the feminine. She looks to women's embodied experience to uncover the feminine. Her (psycho)analysis highlights that which has been repressed, such as multiformity and Fluidity, to be an excellent candidate for the lost feminine. Russell argues that a dialogue between these two diverse thinkers provides a fruitful groundwork for reenvisioning and building up the concept of self as multiple, embodied, and relational. Book jacket.
This book draws Soren Kierkegaard and Luce Irigaray into conversation on the nature and ethics of sexual difference. While these two initially seem like doubtful dialogue partners, the conversation between them yields a rich and compelling account of intersubjectivity between man and woman--an account that moves beyond the limited and tired debate over egalitarianism vs. complementarianism. Through engagement with Irigaray and Kierkegaard, this book develops a constructive, theological ethics of sexual difference that focuses on an epistemological and subjective gap that sets man and woman at a decisive distance from each other. They are a mystery to each other. Yet it is also an ethical framework that allows woman and man to encounter one another in ways that respect the independence, subjectivity, and becoming of each. Above all, this is a theological ethics of sexual difference that centers on Jesus Christ, who is defined as the middle term in every relationship and whose love command defines the encounter between man and woman in difference.
Much of the history of Western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude differently abled, racialized, feminized, and gender nonconforming people, it also asks questions about how life is constituted and understood without limiting itself to the human. A collection of articles that focuses on life as an organizing principle for ontology, ethics, and politics, chapters of this study respond to feminist thinkers such as Gloria Anzaldúa, Judith Butler, Adriana Cavarero, Simone de Beauvoir, Luce Irigaray, and Søren Kierkegaard. Divided into three parts, the book debates the question of life in and against the emerging school of new feminist materialism, provides feminist phenomenological and existentialist accounts of life, and focuses on lives marked by a particular precarity such as disability or incarceration, as well as life in the face of a changing climate. Calling for a broader account of lived experience, Feminist Philosophies of Life contains persuasive, original, and diverse analyses that address some of the most crucial feminist issues. Contributors include Christine Daigle (Brock University), Shannon Dea (University of Waterloo), Lindsay Eales (University of Alberta), Elizabeth Grosz (Duke University), Lisa Guenther (Vanderbilt University), Lynne Huffer (Emory University), Ada Jaarsma (Mount Royal University), Stephanie Jenkins (Oregon State University), Ladelle McWhorter (University of Richmond), Jane Barter Moulaison (University of Winnipeg), Astrida Neimanis (University of Sydney), Danielle Peers (University of Alberta), Stephen Seely (Rutgers University), Hasana Sharp (McGill University), Chloë Taylor (University of Alberta), Florentien Verhage (Washington and Lee University), Rachel Loewen Walker (Out Saskatoon), and Cynthia Willett (Emory University).
There has been a recent revival of interest in reading Kierkegaard as an ontologist, as a thinker who engages with questions about the kinds of entity or process that constitute ultimate reality. This new way of reading Kierkegaard stands alongside a revival of interest in ontology and metaphysics more generally. This highly original book concentrates on the claim that Kierkegaard focuses in part on ontological questions and on issues pertaining to the nature of being as a whole. Alison Assiter asserts that Being, for Kierkegaard, following Schelling, can be read in terms of conceptions of birthing—the capacity to give birth as well as the notion of a birthing body. She goes on to argue that the story offered by Kierkegaard in The Concept of Anxiety about the origin of freedom connects with a birthing body, and that Kierkegaard offers a speculative hypothesis, in terms of metaphors of birthing, about the nature of Being.
Covering a diversity of themes, this collection still reflects consensus--Kierkegaard is to be taken seriously as a philosopher at the turn of the twenty-first century.
This book brings together a group of Judith Butler’s philosophical essays written over two decades that elaborate her reflections on the roles of the passions in subject formation through an engagement with Hegel, Kierkegaard, Descartes, Spinoza, Malebranche, Merleau-Ponty, Freud, Irigaray, and Fanon. Drawing on her early work on Hegelian desire and her subsequent reflections on the psychic life of power and the possibility of self-narration, this book considers how passions such as desire, rage, love, and grief are bound up with becoming a subject within specific historical fields of power. Butler shows in different philosophical contexts how the self that seeks to make itself finds itself already affected and formed against its will by social and discursive powers. And yet, agency and action are not necessarily nullified by this primary impingement. Primary sense impressions register this dual situation of being acted on and acting, countering the idea that acting requires one to overcome the situation of being affected by others and the linguistic and social world. This dual structure of sense sheds light on the desire to live, the practice and peril of grieving, embodied resistance, love, and modes of enthrallment and dispossession. Working with theories of embodiment, desire, and relationality in conversation with philosophers as diverse as Hegel, Spinoza, Descartes, Merleau-Ponty, Freud, and Fanon, Butler reanimates and revises her basic propositions concerning the constitution and deconstitution of the subject within fields of power, taking up key issues of gender, sexuality, and race in several analyses. Taken together, these essays track the development of Butler’s embodied account of ethical relations.
Luce Irigaray is one of the world's most important and influential contemporary theorists and this book presents a collection of essays exploring the full range of her work from an international team of academics in many different fields.
This original book enters the undeveloped territory of feminist metaphysics and offers a bold and unusual contribution to debates about identity, essence and self. Using a diverse range of theories - from Kant to chaos theory, from Kierkegaard to Deleuze, Irigaray, Butler and Oliver Sachs - this book challenges the assumption that metaphysics can remain unchanged by issues of sexual difference.
An important contribution to the burgeoning field of the ethics of recognition, this book examines the contradictions inherent in the very concept of intimacy. Working with a wide variety of philosophical and literary sources, it warns against measuring our relationships against ideal standards, since there is no consummate form of intimacy. After analyzing ten major ways that we aim to establish intimacy with one another, including gift-giving, touching, and fetishes, the book concludes that each fails on its own terms, since intimacy wants something that is impossible. The very concept of intimacy is a superlative one; it aims not just for closeness, but for a closeness beyond closeness. Nevertheless, far from a pessimistic diagnosis of the human condition, this is a meditation on how to live intimately in a world in which intimacy is impossible. Rather than contenting itself with a deconstructive approach, it proposes to treat intimacy dialectically. For all its contradictions, it shows intimacy is central to how we understand ourselves and our relations to others.
Contemporary feminist theorists have implied a special affinity between women and irony because of their ‘double’ relation to the prevailing order of things: both speak from within this order while remaining ‘other’ to it in some way. Irony can be regarded as the obvious mode in which a feminist might speak, as it reflects her relation to the patriarchal structure while refusing to validate the truth of the current sexual hierarchy. She Changes by Intrigue undertakes the first sustained analysis of the parallels between irony, femininity and feminism. By retracing the association of these terms through canonical and contemporary continental philosophy, the book seeks to illuminate a notion of sexual agency that has until now remained shadowy, in spite of its prevalence. Examining the recurrence of the ‘ironic feminine’ in texts by Kristeva, Hegel, Kierkegaard, Irigaray, Derrida and Kofman, it argues that a radical revaluation of the legacy of patriarchal thought in feminism is necessary before irony can be embraced as a feminist strategy. In this context, She Changes by Intrigue offers a new reading of what it means to write as a feminist ‘subject’. This volume will be of interest to students and academics working in the fields of gender studies, continental philosophy and critical / cultural theory.