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露丝·伊利格瑞

1930年生

初步了解有意简化——人物介绍讲得更多

西方思想一直只把女人当作男人的镜子；两性之间真正的差异仍有待被思考和说出。

定位

结构主义与后结构主义 · 西欧 · 语言, 社会与历史, 心灵与意识, 性别与女性主义

哲学家和精神分析学家，在出版《他者女人的窥镜》之后被万塞纳大学解职：西方思想是一种“菲勒斯逻各斯中心”的秩序，其中女人只是男性主体的镜子——性差异还有待被思考。

核心思想

  • 性差异
  • 《他者女人的窥镜》
  • 对菲勒斯逻各斯中心主义的批判

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影响

影响了 2

  • 路易莎·穆拉罗

    影响了

    Muraro translated Irigaray’s Speculum (1975) and turned her critique of a symbolic order without the mother into a ‘symbolic order of the mother’ (L’ordine simbolico della madre, 1991). L. Muraro, L’ordine simbolico della madre (1991); L. Irigaray, Speculum, trans. L. Muraro (1975)

    依据: AI 草稿

    路易莎·穆拉罗 › 1940–2026

  • 阿德里亚娜·卡瓦雷罗

    影响了

    Cavarero took up Irigaray’s thought of sexual difference with the Diotima community (Il pensiero della differenza sessuale, 1987) and reread female figures in Plato (Nonostante Platone, 1990). Diotima, Il pensiero della differenza sessuale (1987); A. Cavarero, Nonostante Platone (1990); P. Bono and S. Kemp (eds.), Italian Feminist Thought (1991)

    依据: AI 草稿

    阿德里亚娜·卡瓦雷罗 › 1947年生

批评

受批评于 1

  • 朱迪斯·巴特勒

    受其批评

    Butler objected that Irigaray’s feminine, excluded by a single masculine economy, is a globalising figure that keeps the heterosexual frame of sexual difference (Gender Trouble, 1990, ch. 1). J. Butler, Gender Trouble (1990), ch. 1; Bodies That Matter (1993), ch. 1

    依据: AI 草稿

    朱迪斯·巴特勒 › 1956年生

批评了 7

  • 柏拉图

    批评了

    In Speculum (1974), ‘Plato’s Hystera’, Irigaray read the cave allegory as a womb, arguing that Platonic metaphysics turns the maternal origin into a realm of mere copies. L. Irigaray, Speculum de l’autre femme (1974), part III “L’hystéra de Platon”

    依据: AI 草稿

    柏拉图 › 公元前428—前348年

  • 西格蒙德·弗洛伊德 受其影响

    受其影响

    A trained psychoanalyst, Irigaray read the philosophical tradition as Freud reads symptoms, for what it represses of the feminine (Speculum de l’autre femme, 1974). L. Irigaray, Speculum de l’autre femme (1974); Ce sexe qui n’en est pas un (1977); M. Whitford, Luce Irigaray: Philosophy in the Feminine (1991)

    依据: AI 草稿

    批评了

    Irigaray objected that Freud’s lecture on femininity takes male sexuality as the norm and describes woman only as lack (Speculum of the Other Woman, 1974, part I). L. Irigaray, Speculum de l’autre femme (1974), part I “La tache aveugle d’un vieux rêve de symétrie”; S. Freud, “Die Weiblichkeit” (Neue Folge der Vorlesungen, 1933)

    依据: AI 草稿

    西格蒙德·弗洛伊德 › 1856–1939

  • 马丁·海德格尔

    批评了

    In L’oubli de l’air chez Martin Heidegger (1983) Irigaray argued that Heidegger’s thinking of Being forgets air, the elemental, material medium that sustains it. L. Irigaray, L’oubli de l’air chez Martin Heidegger (1983)

    依据: AI 草稿

    马丁·海德格尔 › 1889–1976

  • 雅克·拉康 受其影响

    受其影响

    Irigaray, trained in Lacan’s École freudienne, took over his view that the subject is constituted in language and asked which sex that language serves (Speculum, 1974). L. Irigaray, Speculum de l’autre femme (1974); Ce sexe qui n’en est pas un (1977); M. Whitford, Luce Irigaray: Philosophy in the Feminine (1991)

    依据: 亦见于 InPhO · InPhO

    批评了

    Irigaray argued that Lacan’s symbolic order, organised around the phallus, admits woman only as lack (‘Così fan tutti’, in Ce sexe qui n’en est pas un, 1977). L. Irigaray, “Così fan tutti”, in Ce sexe qui n’en est pas un (1977); Speculum de l’autre femme (1974)

    依据: AI 草稿

    雅克·拉康 › 1901–1981

  • 伊曼纽尔·列维纳斯

    批评了

    Irigaray objected that Levinas’s ‘feminine’ remains the other of a male subject, reduced to the caress and to fecundity in the son (‘The Fecundity of the Caress’, 1984). L. Irigaray, “La fécondité de la caresse”, in Éthique de la différence sexuelle (1984); “Questions to Emmanuel Levinas” (1991)

    依据: AI 草稿

    伊曼纽尔·列维纳斯 › 1906–1995

  • 西蒙娜·德·波伏瓦

    批评了

    Irigaray objected that Beauvoir’s demand for equality measures women by a male standard, whereas sexual difference must be recognised (‘Equal or Different?’, 1986, in Je, tu, nous, 1990). L. Irigaray, “Égales ou différentes?” (1986), in Je, tu, nous. Pour une culture de la différence (1990)

    依据: AI 草稿

    西蒙娜·德·波伏瓦 › 1908–1986

  • 莫里斯·梅洛-庞蒂

    批评了

    Reading ‘The Intertwining – The Chiasm’, Irigaray objected that Merleau-Ponty’s flesh privileges vision and forgets its maternal, tactile origin (Éthique de la différence sexuelle, 1984). L. Irigaray, “L’invisible de la chair. Lecture de Merleau-Ponty, Le visible et l’invisible, ‘L’entrelacs – le chiasme’”, in Éthique de la différence sexuelle (1984)

    依据: AI 草稿

    莫里斯·梅洛-庞蒂 › 1908–1961

作品

  • 1974他者女人的窥镜

    阅读弗洛伊德与柏拉图：女性被界定为缺失，被界定为男性的镜子。

  • 1977非一的性

    女性的性是多元的，而不是单一的：关于拉康、马克思以及一种属于她自己的语言之可能性的文章。

立场

Irigaray argues that Western philosophy and psychoanalysis are built on a single, masculine subject, and that woman appears in them only as its negative, mirror or raw material – a “phallogocentric” order in which there is one sex and its other. “Speculum” reads Freud’s theory of femininity and Plato’s cave to show this logic at work. Her response is not equality on the existing terms, which would absorb women into the male model, but the articulation of sexual difference: a female subjectivity and symbolic order with its own language, which has never yet been thought. Critics, including Judith Butler, charge her with essentialism, which she rejects.

生平与背景

Luce Irigaray (born 1930 in Belgium) studied philosophy and psychology in Louvain and Paris, trained as a psychoanalyst with Lacan’s school and taught at the University of Paris VIII in Vincennes. After the publication of “Speculum” in 1974 she lost that post and was excluded from the Lacanian school. She has since worked at the CNRS in Paris and taught at universities in Europe and abroad; she keeps her biography private.

其他主要作品

  • Speculum of the Other Woman (1974)
  • This Sex Which Is Not One (1977)
  • An Ethics of Sexual Difference (1984)
  • I Love to You (1992)

出现在

来源: Wikipedia · Wikidata

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