Paradigms for language theory and other essays

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Paradigms for language theory and other essays

Suggested Further Reading 1. Biography In a interview with Margaret Whitford, Luce Irigaray specifically says that she does not like to be asked personal questions. She does not want opinions about her everyday life to interfere with interpretations of her ideas.

Irigaray believes that entrance into intellectual discussions is a hard won battle for women and that reference to biographical material is one way in which women's credibility is challenged.

It is no surprise that detailed biographical information about Irigaray is limited and that different accounts conflict.

What remains constant between accounts is that Luce Irigaray was born in Belgium in She holds two doctoral degrees-one in Philosophy and the other in Linguistics. She is also a trained and practicing psychoanalyst. She has held a research post at the Centre National de la Recherche Scientifique de Paris since She is currently the Director of Research in Philosophy at the center, and also continues her private practice.

Perhaps the most well known fact of Irigaray's life-which Irigaray herself refers to in the opening of je, tu, nous-is her education at, and later expulsion from, the Ecole Freudienne de Paris Freudian School of Paris. The Ecole Freudienne was founded by the famous psychoanalyst Jacques Lacan.

Irigaray trained at the school in the sixties. Inshe published the thesis she wrote while studying at the school, Speculum, de l'autre femme, translated into English as Speculum of the Other Woman.

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This thesis criticized-among philosophical topics-the phallocentrism of Freudian and Lacanian psychoanalysis. The publication of this thesis gained her recognition, but also negatively affected Irigaray's career.

She was relieved of her teaching post at the University of Vincennes and was ostracized by the Lacanian community. In spite of these early hardships, Irigaray went on to become an influential and prolific author in contemporary feminist theory and continental philosophy.

Paradigms for language theory and other essays

In addition to her intellectual accomplishments, Irigaray is committed to active participation in the women's movement in both France and internationally-especially in Italy. Several of her later texts are dedicated to her work in the women's movement of Italy.

She is still actively researching and publishing. Irigaray's Project Irigaray argues that, since ancient times, mothers have been associated with nature and unthinking matter. Further, Irigaray believes that all women have historically been associated with the role of "mother" such that, whether or not a woman is a mother, her identity is always defined according to that role.

This is in contrast to men who are associated with culture and subjectivity. While excluded from culture and subjectivity, women serve as their unacknowledged support. In other words, while women are not considered full subjects, society itself could not function without their contributions.

Irigaray ultimately states that Western culture itself is founded upon a primary sacrifice of the mother, and all women through her.

Based on this analysis, Irigaray says that sexual difference does not exist. True sexual difference would require that men and women are equally able to achieve subjectivity.

As is, Irigaray believes that men are subjects e.

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Only one form of subjectivity exists in Western culture and it is male. While Irigaray is influenced by both psychoanalytic theory and philosophy, she identifies them both as influential discourses that exclude women from a social existence as mature subjects.

In many of her texts, Irigaray seeks to unveil how both psychoanalytic theory and philosophy exclude women from a genuine social existence as autonomous subjects, and relegate women to the realm of inert, lifeless, inessential matter.

Paradigms for language theory and other essays

With this critique in place, Irigaray suggests how women can begin to reconfigure their identity such that one sex does not exist at the expense of the other.

However, she is unwilling to definitively state what that new identity should be like. Irigaray refrains from prescribing a new identity because she wants women to determine for themselves how they want to be defined.

While both philosophy and psychoanalytic theory are her targets, Irigaray identifies philosophy as the master discourse.

Irigaray's reasons for this designation are revealed in Speculum of the Other Woman where she demonstrates how philosophy-since Ancient times-has articulated fundamental epistemological, ontological, and metaphysical truths from a male perspective that excludes women.Paradigms for Language Theory and Other Essays is a vast collection of original ideas, and besides those reviewed here, its essays assert such theses as the inadequacy of first-order logic and traditional logical form in linguistic theorising, the ubiquity of informational independence in.

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