Between East and West: From Singularity to Community by Luce Irigaray, Stephen Pluhácek

By Luce Irigaray, Stephen Pluhácek

With this ebook we see a thinker good steeped within the Western culture considering via historic japanese disciplines, meditating on what it potential to profit to respire, and urging us all on the sunrise of a brand new century to rediscover indigenous Asian cultures. Yogic culture, in keeping with Irigaray, promises a useful skill for restoring the important hyperlink among the current and eternity — and for re-envisioning the patriarchal traditions of the West.

Western, logocentric rationality has a tendency to summary the lessons of yoga from its daily perform — most significantly, from the cultivation of breath. missing genuine, own event with yoga or different japanese religious practices, the Western philosophers who've attempted to deal with Hindu and Buddhist teachings — rather Schopenhauer — have usually long gone off target. now not so, Luce Irigaray. Incorporating her own adventure with yoga into her provocative philosophical pondering on sexual distinction, Irigaray proposes a brand new manner of realizing individuation and group within the modern global. She appears towards the indigenous, pre-Aryan cultures of India — which, she argues, have maintained an primarily inventive ethic of sexual distinction predicated on a admire for all times, nature, and the feminine.

Irigaray's specialize in breath during this publication is a typical outgrowth of the eye that she has given in earlier books to the weather — air, water, and fireplace. by means of returning to basic human reviews — respiring and the very fact of sexual distinction — she unearths a fashion out of the unending sociologizing abstractions of a lot modern concept to reconsider

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Additional resources for Between East and West: From Singularity to Community (European Perspectives: A Series in Social Thought and Cultural Criticism)

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Remember the Clinton campaign slogan promising “two for the price of one”? The ire that this proposal inspired in so many Americans is telling. In dubbing her a “Lady MacBeth,” were Clinton’s enemies not reacting to the obscene agency of this “thing,” who has no active or official role in the symbolic, and yet exerts tremendous influence from within? In these treatments of the hostess, we see the vicissitudes of woman’s excessive relation to the signifier of personal identity, which is alternately celebrated or greeted with alarm.

In the Hebrew Bible, we first encounter the hostess as someone who is not a subject of the covenant but who nonetheless plays an indispensable role in cementing the ethical pact between man and God. If patriarchy tends toward the consolidation of identity, through the symbolic constitution of the group, femininity represents a surplus that cannot be integrated into that mythico symbolic trajectory. As an internal excess that opens to the other, it both cements the symbolic relations of group identity and exceeds them.

Moreover, the reversible relationship of host and guest is guaranteed by their determination as “values” of the one Christ, the divine hostia 42 in whose image hostis and hostis are made one: not only made whole, but rendered equivalent with one another. The understanding of privative personhood as divinely guaranteed is not unique to the religious context, however, but informs some of the most important philosophical accounts of the subject. In Descartes’ Third Meditation, for example, the being that infinitely surpasses its idea in us —or what Descartes calls God —is offered as support for the evidence of the cogito.

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