Tracing Sexual Difference

1998 ◽  
pp. 1-6
Author(s):  
Pamela Anderson
Keyword(s):  
Personal Identity ◽  
Emmanuel Levinas ◽  
Sexual Difference ◽  
Western Culture ◽  
The Self ◽  
The Other ◽  
Luce Irigaray ◽  
Men And Women ◽  
Self Identity ◽  
The Difference

A reading of Luce Irigaray suggests the possibility of tracing sexual difference in philosophical accounts of personal identity. In particular, I argue that Irigaray raises the possibility of moving beyond the aporia of the other which lies at the heart of Paul Ricoeur's account of self-identity. My contention is that the self conceived in Ricoeur's Oneself as Another is male insofar as it is dependent upon the patriarchal monotheism which has shaped Western culture both socially and economically. Nevertheless there remains the possibility of developing Ricoeur's reference to 'the trace of the Other' in order to give a non-essential meaning to sexual difference. Such meaning will emerge when (i) both men and women have identities as subjects, and (ii) the difference between them can be expressed. I aim to elucidate both conditions by appropriating Irigaray's 'Questions to Emmanuel Levinas: On the Divinity of Love.'

Sexual Difference and Women's Space in Sandra Cisneros' Caramelo

2021 ◽  
Vol 4 (6) ◽  
pp. 119-126
Author(s):  
Razieh Faraji ◽  
Sahar Jamshidian
Keyword(s):  
Sexual Difference ◽  
Sandra Cisneros ◽  
The Other ◽  
Main Character ◽  
Luce Irigaray ◽  
Female Characters ◽  
Men And Women ◽  
Unique Position ◽  
The Subject

Unlike previous feminist critics who were seeking ways to reduce the otherness of the women to help them be the same as men, the subject, Luce Irigaray, strongly emphasizes the irreducibility of the women's place as the "other." Concerned with the concept of sexual difference and the otherness of women, Irigaray occupies a unique position among feminist critics. Irigaray aims not to be the "same," but to make a clear border between these two sexually different creatures. Based on sexual difference, both men and women should stand in their bordered place, and they cannot be substituted for the other. Accordingly, Irigaray seeks irreducible alterity for women in all aspects, which is the most crucial objective of this paper. Being a feminitst by spirit, Sandra Cisneros, the prize-winning chicana writer, in her novel, Caramelo (2002), dramatizes what Irigaray theorizes in her Ethics of Sexual Difference (1993). In this light, the current study analyzes Caramelo to illustrate how the "place" of the "other," that is women's "place," is occupied unfairly by the empowered men, and how female characters resist and/or succumb to the oppressive situations. The results of the study indicate that Lala, the main character, possesses the potentiality of being aware of "sexual difference" and "space," as key tools, to regain her place occupied by men, and reclaim her subjectivity, goals for which both Sandra Cisneros and Luce Irigary have aimed for years.

scholarly journals Person centered psychotherapy: an encounter with oneself or a confrontation with the other?

2013 ◽  
Vol 30 (2) ◽  
pp. 231-238 ◽  
Author(s):  
Emanuel Meireles Vieira ◽  
Francisco Pablo Huascar Aragão Pinheiro
Keyword(s):  
Change Process ◽  
Emmanuel Levinas ◽  
Clinical Case ◽  
Therapeutic Process ◽  
Therapeutic Change ◽  
The Self ◽  
The Other ◽  
The Difference ◽  
Person Centered Approach ◽  
The Relationship

The paper discusses the possibilities of host of alterity in the therapeutic process of the Person Centered Approach. The debate is based on the ethics of Emmanuel Levinas, for whom subjectivity would be formed from the relationship with the absolute other. The therapeutic change process that aims to further integrate the experience by the self is questioned. On the other hand, from a reading of a Rogerian clinical case, it is pointed out the externality of experience as an estrangement that allows one to recreate themselves. This research shows the interiority eroded by the organism that arises as other-of-self, sieve for the experience. It is conclude that the person-centered psychotherapy, beyond an encounter with oneself, seems to point as one of its purposes the clash with the radically different. Such discussion alludes to a political repositioning of the Person Centered Approach in its ways to deal with the difference.

Sex Differences in Reward Allocation

1988 ◽  
Vol 67 (3) ◽  
pp. 981-982
Author(s):  
Kerry C. Martin ◽  
Jay Hewitt
Keyword(s):  
Sex Differences ◽  
Work Groups ◽  
The Self ◽  
The Other ◽  
Men And Women ◽  
High Productivity ◽  
Self Interest ◽  
Reward Allocation

Men and women were presented descriptions of two dyadic work groups. In both groups, one member of the dyad did approximately two-thirds of the work. For one of the groups, subjects were asked to imagine that they were the worker of high productivity while for the other group subjects were asked to imagine that they were impartial observers. Subjects were asked to divide the rewards among the two workers for both groups. Men and women did not differ in allocation of reward when acting as impartial observers. When subjects imagined themselves as the worker of high productivity, men gave themselves a greater share of the reward than did women. It was concluded that the results were consistent with the self-interest explanation of sex differences in allocation of reward.

Introduction

2019 ◽  
pp. 1-11
Author(s):  
Matthew C. Bingham
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
The Self ◽  
Men And Women ◽  
Self Identity ◽  
English Revolution ◽  
The World ◽  
Central Argument ◽  
To Come ◽  
Considerable Body

Ushering the reader into both the world of early modern radical religion and the considerable body of scholarly literature devoted to its study, the introduction offers a précis of what is to come and a backward glance to explain how the proposed journey contributes to ongoing scholarly conversations. After orienting readers to the basic methodological boundaries within which the book will operate and briefly situating the book within the wider historiography, the introduction adumbrates the shape of the work as a whole and encapsulates its central argument. The introduction contends that the mid-seventeenth-century men and women often described as “Particular Baptists” would not have readily understood themselves as such. This tension between the self-identity of the early modern actors and the identity imposed upon them by future scholars has significant implications for how we understand both radical religion during the English Revolution and the period more broadly.

Self, Indian theories of

2018 ◽  
Author(s):  
T.S. Rukmani
Keyword(s):  
The Body ◽  
The Self ◽  
The Other ◽  
Self Identity ◽  
Inner Self ◽  
Spiritual Energy ◽  
The Individual ◽  
The Universe ◽  
Ultimate Principle ◽  
Ultimate Nature

Hindu thought traces its different conceptions of the self to the earliest extant Vedic sources composed in the Sanskrit language. The words commonly used in Hindu thought and religion for the self are jīva (life), ātman (breath), jīvātman (life-breath), puruṣa (the essence that lies in the body), and kṣetrajña (one who knows the body). Each of these words was the culmination of a process of inquiry with the purpose of discovering the ultimate nature of the self. By the end of the ancient period, the personal self was regarded as something eternal which becomes connected to a body in order to exhaust the good and bad karma it has accumulated in its many lives. This self was supposed to be able to regain its purity by following different spiritual paths by means of which it can escape from the circle of births and deaths forever. There is one more important development in the ancient and classical period. The conception of Brahman as both immanent and transcendent led to Brahman being identified with the personal self. The habit of thought that tried to relate every aspect of the individual with its counterpart in the universe (Ṛg Veda X. 16) had already prepared the background for this identification process. When the ultimate principle in the subjective and objective spheres had arrived at their respective ends in the discovery of the ātman and Brahman, it was easy to equate the two as being the same spiritual ‘energy’ that informs both the outer world and the inner self. This equation had important implications for later philosophical growth. The above conceptions of the self-identity question find expression in the six systems of Hindu thought. These are known as āstikadarśanas or ways of seeing the self without rejecting the authority of the Vedas. Often, one system or the other may not explicitly state their allegiance to the Vedas, but unlike Buddhism or Jainism, they did not openly repudiate Vedic authority. Thus they were āstikadarśanas as opposed to the others who were nāstikadarśanas. The word darśana for philosophy is also significant if one realizes that philosophy does not end with only an intellectual knowing of one’s self-identity but also culminates in realizing it and truly becoming it.

scholarly journals The identity/alterity nexus in international relations: two cases of encounter with difference

2020 ◽  
Vol 20 (2) ◽  
pp. 234-247
Author(s):  
Erica Resende
Keyword(s):  
International Relations ◽  
Identity Formation ◽  
Emmanuel Levinas ◽  
The Self ◽  
The Other ◽  
Global Politics ◽  
Formation Processes ◽  
Different Levels

The aim of this article is to survey the implications of the identity/alterity nexus in international relations (IR) as related to processes of othering for understanding conflict and violence in global politics. I will offer what I could call an ontology of difference in global politics, where I stress the reliance of understanding othering practices in global politics, as I explore two cases from which I ask the following questions: How do identity and identity formation processes occur and develop at different levels, times and dimensions? How do discourses of differentiation and identification help construct state identities and interests? Following Emmanuel Lévinas, I will argue that by seeking ways to reach out towards the Other, we free ourselves from the restraints of selfishness, from indifference and isolation. Finding and coming to terms with a composition of the Self that also includes the Other enables us to take responsibility for him/her inasmuch it prevents the conditions for violence and conflict.

Nietzsche’s Therapy of Therapy

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Marta Faustino
Keyword(s):  
Western Culture ◽  
The Self ◽  
The Other ◽  
Philosophical Tradition ◽  
Other Hand ◽  
The One ◽  
Basic Features

AbstractThis paper examines Nietzsche’s relation to the therapeutic philosophical tradition paradigmatically represented by the Hellenistic schools. On the one hand, given his project of rehabilitating Western culture and his understanding of the philosopher as a “physician of culture”, Nietzsche seems also to hold a therapeutic understanding of philosophy; on the other hand, he is extremely critical of any (philosophical, moral or religious) attempt to heal mankind. This paper does not aim to solve this tension but rather characterizes Nietzsche’s endeavor in this respect as a therapy of therapy. Through analysis of a) the basic features of the Hellenistic conception of philosophy, b) Nietzsche’s development of the analogy of the “philosophical physician”, c) his diagnosis of culture, and d) his criticism of previous therapists, I show that Nietzsche can be formally included in this tradition of thought, even if this inclusion has implications for the tradition itself. As I suggest, given the self-referentiality of Nietzsche’s therapy, his inclusion in this tradition might in fact simultaneously entail its own self-suppression.

The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty

Hypatia ◽  
1996 ◽  
Vol 11 (3) ◽  
pp. 114-129 ◽  
Author(s):  
Susan Kozel
Keyword(s):  
Sexual Difference ◽  
The Other ◽  
Luce Irigaray ◽  
Self And Other ◽  
The Voice

In this essay I explore the dynamic between Luce Irigaray and Maurice Merleau-Ponty as it unfolds in An Ethics of Sexual Difference (1993). Irigaray's strategy of mimesis is a powerful feminist tool, both philosophically and politically. Regarding textual engagement as analogous for relations between self and other beyond the text, I deliver a cautionary message: mimetic strategy is powerful but runs the risk of silencing the voice of the other.

Costume and the Self-Extension: The Functions of Costume in Elmer Gantry from the Perspective of Material Culture

2010 ◽  
Vol 33 ◽  
pp. 474-478
Author(s):  
J.W. Luo ◽  
K. Yu
Keyword(s):  
Material Culture ◽  
Nobel Prize ◽  
Nobel Prize Winner ◽  
The Self ◽  
The Other ◽  
The Novel ◽  
Social Significance ◽  
Self Identity ◽  
Inner Self ◽  
The Usa

As the other creation of material culture, clothes have concrete forms, and reflect the wearer’s taste and appreciation of beauty while provide certain social significance. This paper attempts to analyze the connection between the costume of the hero Elmer Gantry in the novel Elmer Gantry and his self-identity, then to discover how the novelist, Sinclair Lewis ,the first Nobel Prize winner in the USA, by describing the costume of the character, explores the different inner self-identities of one man.

Questions to Luce Irigaray

Hypatia ◽  
1996 ◽  
Vol 11 (2) ◽  
pp. 122-140 ◽  
Author(s):  
Kate Ince
Keyword(s):  
Emmanuel Levinas ◽  
Sexual Difference ◽  
Luce Irigaray ◽  
The Feminine

This article traces the “dialogue” between the work of the philosophers Luce Irigaray and Emmanuel Levinas. It attempts to construct a more nuanced discussion than has been given to date of Irigaray's critique of Levinas, particularly as formulated in “Questions to Emmanuel Levinas” (Irigaray 1991)-It suggests that the concepts of the feminine and of voluptuosity articulated by Levinas have more to contribute to Irigaray's project of an ethics of sexual difference than she herself sometimes appears to think.

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