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Logika tego samego, czyli o zasadzie to(z)samości – od Luce Irigaray do Eve Kosofsky Sedgwick

100%
Marzec A.
Kwartalnik Filozoficzny
|
2014
|
vol. 42
|
issue 3
107-132
EN
This article focuses on the mechanisms of the formation of homogeneous and hegemonic social structures based on predominance of one sex, exclusion of difference, and otherness. Reflecting on Luce Irigaray's thought, the author describes hom(m)o-sexual society with the use of the concepts of sameness and specula(risa)tion. He also shows how the exchange of women plays a constitutive role in creating an illusion of change and movement, and how it enables male-male relations in the homogeneous, identical male community. The author develops this approach by referring to Eve Kosofsky Sedgwick's concept of homosocial desire. In the phallic economy, men desire women only indirectly, and the latter serve as vehicles between men. In such a society a woman is located outside the symbolic order, or becomes an object of exchange, a currency or commodity. She is a mirror (speculum) which enables the male subject to look at himself and his desires, having no reflection or representation of herself. Therefore, following Irigaray, the author attempts to show the possibility of a different subjectivity from the one built on the rule of sameness. The French philosopher finds the cause of the lack of difference in the symbolic murder of the mother, which was committed in the history of European philosophy and which laid foundations for logocentrism.
2

DUŠE JAKO SMĚS JSOUCNOSTI, TOTOŽNOSTI A RŮZNOSTI V PLATÓNOVĚ DIALOGU TÍMAIOS (TIM. 35a1-b3)

84%
Stránský J.
Filozofia (Philosophy)
|
2022
|
vol. 77
|
issue 6
456 – 470
EN
The main aim of this study is to thoroughly analyse and explain the meaning of a crucial passage 35a1-b3 from Plato’s Timaeus. At first, two rival readings of the text are presented and critically examined. Since the first one, championed for example by Alfred Taylor, meets with some serious difficulties, the other one, which is able to evade them, is shown to be clearly preferable and serves as a basis for the author’s translation of the text. It is thus argued that, according to Plato, the Demiurge when creating the world-soul proceeds in two steps. First, he takes three of the “highest kinds” (namely Being, Sameness, and Otherness) both in their divisible and indivisible form and, mixing them, create intermediate Being, Sameness, and Otherness. Second, he mixes these three intermediate kinds. As a result, the soul occupies a special place in-between the eternal and immutable ideas and the ever-changing corporeal world. Moreover, it can cognize both these “worlds” as well as exert an influence upon the corporeal one. The soul thus appears to be a key invention of the Demiurge since it can maintain the order once imposed on the world by its creator.
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