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Elementy kultury politycznej dla tego, co kobiece. Rozmowa Katarzyny Szopy z Luce Irigaray

100%
Szopa K., Irigaray L.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
10-19
EN
Luce Irigaray in Conversation with Katarzyna Szopa
PL
Rozmowa Katarzyny Szopy z Luce Irigaray
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Metafizyczny potencjał feminizmu - różnica płciowa i pytania o naturę świata

63%
Jakubowicz-Prokop Z.
Stan Rzeczy
|
2022
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issue 1(22) Powrót metafizyki
117-154
PL
Artykuł jest poświęcony relacji teorii feministycznej z metafizyką, która według tezy autorki wyraża się między innymi w pojęciu różnicy płciowej. Przywołana zostaje krótka historia pojęcia i ukazane pojawiające się w ramach feministycznego dyskursu problemy z jego przyjęciem oraz towarzyszące mu zarzuty, które zostają sproblematyzowane przez odniesienie do filozofii Luce Irigaray. Autorka odnosi się do recepcji filozofki, przede wszystkim odczytań zaproponowanych przez Katarzynę Szopę (2018) oraz Alison Stone (2006), zastanawiając się, na ile możliwe jest twórcze przekształcenie jej myśli. Jednym z przykładów takiego przekształcenia jest propozycja korporealnego feminizmu Elizabeth Grosz, który jednak nie odpowiada na wszystkie problemy obecne w filozofii Irigaray. W ramach podsumowania szerzej omówione zostają dwa główne zarzuty wobec feminizmu różnicy – o umniejszanie różnic rasowych i etnicznych oraz o wykluczenie doświadczenia transpłciowości i niebinarności – a także postawione zostaje pytanie o to, na ile metafizyka w filozofii feministycznej może dać podstawę do walki z opresją i nierównościami.
EN
This article is devoted to the relationship between feminist theories and metaphysics, which, according to the author’s thesis, is expressed, among other ways, in the concept of sexual difference. The article presents a brief history of the concept, the problems with its use, and criticisms that have been articulated within feminist discourse. Objections to the notion are problematised in reference to the philosophy of Luce Irigaray. The author relates the reception of the philosopher above all to the readings proposed by Katarzyna Szopa (2018) and Alison Stone (2006) and questions to what extent it could be possible to rethink Irigaray’s ideas creatively. One example of such a reformulation is Elizabeth Grosz’s proposal of corporeal feminism, which, however, does not answer all the problems present within the framework of Irigaray’s philosophy. In summary, the author discusses in more detail two main objections to the notion of sexual difference – the belittling of racial and ethnic differences, and the exclusion of the experience of transgender and non-binary people – and asks to what extent metaphysics in feminist philosophy could be the basis for thinking aimed at overcoming oppression and inequality.
3
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W jaki sposób różnica płciowa może ocalić nasz świat

63%
Irigaray L., Szopa K., Lebek K.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
81-90
EN
In this text Luce Irigaray enquires into questions pertaining to knowledge production, contemporarily derivative upon capitalist system of production and the ideology promoting sexual/gender neutrality, along with corporeal/bodily, class-related, and cultural non-differentiation. According to the female philosopher, the said system contributes to exploitation of not only human work, but most of all energy that fuels our ability to bond and be together. Therefore, going back to the most fundamental structure of human subjectivity determined by the sexuate difference, may prove to be not only a strategic resistance device meted out against capitalist organisation of work, but also a path leading to another world, where a coexistence acknowledging mutual/reciprocal difference may appear possible.
4
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Feminizm postoperaistyczny i filozofia Luce Irigaray – próba uzgodnienia stanowisk

63%
Kujawa D.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
69-80
EN
In the present article the author endeavours to compare the main assumptions of Italian post-operaist feminism (mostly those related to the Wages for Housework campaign) with Luce Irigaray’s sexuate difference philosophy. Assuming as a departure point the notion of labour force reproduction, the author tries to prove the synergic potential sustaining between the two mentioned perspectives – the most noteworthy convergence between them is the eventually shared ontological horizon stemming from Marx’s perspective on communism as “the real movement which abolishes the present state of things.”
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Mimetyzm, parler-femme i mówienie prawdy: kobiece wypowiedzi konfesyjne w perspektywie myśli Luce Irigaray

63%
Bednarek J.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
101-112
EN
This article’s aim is to show, as exemplified by fiction and activism, that the concept of mimeticism appearing in Luce Irigaray’s early works may prove to become instrumental in overcoming difficulties associated with giving witness or uttering a confession. Though ostensibly they are uttered to “tell the truth,” or to produce the authenticity effect, thanks to Irigaray’s optics, we may gauge their efficacy under present circumstances by deconstructing their alleged veracity and the credibility of the witness-giver.
6
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Bez kultury różnic nie ma demokracji

63%
Irigaray L., Szopa K., Lebek K.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
21-34
EN
The text aims at outlining a new concept of democracy that is based on respecting differences, starting with sexuate difference which – according to Luce Irigaray – makes up a foundation for human individuation. Drawing upon philosophical and political democracy models originating in ancient Greece, Irigaray unmasks their exclusion-based character, proving that they are incapable of facilitating a culture filled with respect for differences amongst citizens regardless of their sex/gender. Luce Irigaray proposes that a new democratic model is required, the one that would include democracy’s most profound facet, namely – human subjectivity.
7
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Niemożliwe „stawanie-się-mężczyzną” Ovidiu Anemţoaicei O propunere de corpo-etică feministă Masculinităţi și filosofia diferenţei sexuale

63%
Krupa T.
Śląskie Studia Polonistyczne
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2019
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vol. 13
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issue 1
91-100
EN
In this contribution, the author attempts to critically discuss main issues referred to by Ovidiu Anemţoaicei in his book Male Bodies and Sexual Difference.A Proposal for a Feminist Corporeo-Ethics (published in Romanian, 2017). Anemţoaicei’s is a new take on relations between male bodies, men, and masculinity that endeavours to implement, in the field of men’s studies, the notion of sexual difference as understood in Luce Irigaray’s thought. His readings of Irigaray’s works lead Anemţoaicei to a postDeleuzian interpretation of the concept of “becoming-man,” which allows him to outline a framework of newly-defined masculinity, a non-hegemonic ethical stance on female and male corporeality.
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Recognition in Feminist Philosophy of Religion

62%
Roman-Lagerspetz S.
Open Theology
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2016
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vol. 2
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issue 1
EN
G. W. F. Hegel’s idea of recognition has become one of the central concepts of social and political philosophy and social theory. In feminist philosophy of religion recognition has also a prominent role. One problem which troubles philosophical discussions of recognition is the lack of adequate communication between different research traditions. This article describes briefly the original source of inspiration of contemporary discussions of recognition, Hegel’s own idea of recognition as it is narratively depicted in his Phenomenology of Spirit. It also takes up Hegel’s problematic views of women and the sphere of the family. The text tries to show how the Hegelian ideas have inspired three prominent feminist philosophers of religion: Luce Irigaray, Grace M. Jantzen and Pamela Sue Anderson. These philosophers are connected to the two ways of reading Hegel: the (predominantly) French tradition and the Critical Theory. It is argued that while Irigaray and Jantzen present important criticisms of the prevailing religious attitudes, they are unable to combine this criticism with a feminist view that would allow religion to be taken seriously. In this respect, Anderson’s – still undeveloped – theory of recognition is a more promising attempt.
9
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Disrupting Symmetry: Jean-Luc Nancy and Luce Irigaray on Myth and the Violence of Representation

54%
Biro S. L.
Eidos. A Journal for Philosophy of Culture
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2019
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vol. 3
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issue 2(8)
62–74
EN
Through myths that pattern and repeat we figure the world to ourselves. The desire to be done with myth, to surpass mythic thinking in favor of a “more” rational way of thinking, is but one way of perpetrating violence in the guise of similitude. The rejection of muthos by logos is itself a form of violence, with significant ramifications. The following analysis will explore the work of Luce Irigaray’s Speculum of the Other Woman, and Jean-Luc Nancy’s Inoperative Community, focusing on the ways in which myth becomes mythology, and the inescapable question of violence that attends this operation. This paper, although touching upon the matter, is not an attempt to answer the larger question of what myth is. The scope of this analysis is constrained to a discussion of both Nancy and Irigaray’s understanding of myth as foundational, as well as interrogating the nature of the violence of representation. I will briefly touch upon the long and elaborate conversation surrounding the muthos–logos divide.
10
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Defying Maintenance Mimesis: The Case of Somewhere over the Balcony by Charabanc Theatre Company

54%
Ojrzyńska K.
Text Matters: A Journal of Literature, Theory and Culture
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2018
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issue 8
137-150
EN
Making reference to Luce Irigaray’s definitions of mimesis and mimicry, and the ways in which these concepts respectively reinforce and challenge the phallogocentric order, this article investigates the representation of the Troubles in the play Somewhere over the Balcony by Charabanc-a pioneering all-female theatre company which operated in Belfast in the 1980s and early 1990s. The article discusses the achievement of the company in the local context and offers a reading of Somewhere over the Balcony, Charabanc’s 1987 play which depicts the lives of underprivileged working-class Catholic women in the infamous Divis Flats in Belfast. Showing the protagonists’ struggle with the everyday reality of sectarianism in Northern Ireland, it celebrates female creativity and jouissance. The article argues that the characters challenge the masculinist order by means of mimicry. Irigaray defines this strategy as a deliberate assumption of prescribed female roles, which involves a playful attitude to “mimesis imposed”-in other words, to the programmed repetition of socially sanctioned patterns (This Sex 76). Mimicry, as well as other productive strategies help the female characters in the play to transform the balconies of their flats into an area of creativity and empowerment, which challenges binary thinking about the division into private and public space. Such a geopolitical reading of the play corresponds to the artistic agenda of the company, communicated by its very name. It also sheds light on Charabanc’s attempt to create a more inclusive and varied cultural space that would reach beyond gender, sectarian, and class divides in Northern Ireland.
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Współczesne kobiety myślą o sobie samych – świadectwo filozoficzne

45%
Baranowska M. M.
Roczniki Kulturoznawcze
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2015
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vol. 6
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issue 3
5-14
PL
Tekst jest próbą prezentacji specyfiki filozofii feministycznej na przykładach trzech myśli¬cielek żyjących w różnych epokach i miejscach. Fenomenolżka i katoliczka Edyta Stein w pisze o podobieństwie natury kobiety i mężczyzny, ich równości i powołaniu kobiety do realizacji swoich talentów i możliwości. Francuska filozofka i psychoanalityczka Luce Irigaray dekon¬struuje tworzoną z męskiego punktu widzenia filozofię i kulturę i szuka sposobów wyrazu kobiecych pragnień i wyobrażeń. Współczesna polska filozofka Jolanta Brach-Czaina opisuje nieobecne dotąd w filozofii kobiece doświadczenia. Wspólna im wszystkim jest potrzeba mówienia własnym głosem o własnych doświadczeniach i budowania autonomicznego podmiotu kobiecego.
EN
The article is an attempt to present the peculiar character of feminist philosophy, using as examples three women thinkers living in different times and places. The phenomenologist and Catholic Edith Stein writes about the similar natures of men and women, their equality, and the vocation of women to realize their talents and abilities. The French philosopher and psycho¬analyst Luce Irigaray deconstructs philosophy and culture created from the masculine point of view and looks for ways of expressing women’s desires and imaginations. The contemporary Polish philosopher Jolanta Brach-Czaina describes feminine experiences that have until now been absent in philosophy. What is common to them all is the need to speak with their own voice about their own ex¬periences and to construct an autonomous feminine personality.
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