By Margaret Whitford
An excellent advent to Igigaray's complete corpus, including formerly untranslated texts.
Read or Download Luce Irigaray: Philosophy in the Feminine PDF
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Extra resources for Luce Irigaray: Philosophy in the Feminine
Example text
Lacan (1986) argues that Antigone explains her act without recourse to any laws; it is her brother and that it is her brother is enough. In choosing her own death, freedom is realized and she enacts the principle that our actions cannot be justified through a turn to a Supreme Good: ‘The Law is contingent, and therefore cruel. There is no justice in its web’ (Sjöholm 2004:127). However, for Irigaray, Lacan, like Hegel, keeps Antigone outside the political (Leonard 2006:138). Neither Hegel nor Lacan satisfy Irigaray in their readings of Antigone precisely because neither one of them can read her actions as being political.
Butler instead argues that what Antigone makes visible is the way normative kinship is assumed and idealized in readers of Antigone. Butler reads Antigone as offering insight into the ‘operation of political power that forecloses what forms of kinship will be intelligible, what kinds of lives can be countenanced as living’ (2000:29). 4 While her positioning of Antigone is definitely in opposition to those who place her on the side of kinship, Butler finds common ground with both Irigaray and Woolf in that they all seemingly ask what it would mean for Antigone to matter.
Ong, A. (1999) Flexible Citizenship: The Cultural Logics of Transnationality (Durham: Duke University Press). , Dudovà, R. and Prata, A. (2012) ‘Remaking Bodily Citizenship in Multicultural Europe: The Struggle for Autonomy and Self-Determination’ in B. Halsaa, S. Sümer and S. ) Remaking Citizenship in Multicultural Europe: Women’s Movements, Gender and Diversity (Basingstoke: Palgrave Macmillan), pp. 118–140. Pateman, C. (1988) The Sexual Contract (Cambridge: Polity Press). Phillips, A. (1993) Democracy and Difference (University Park, PA: Pennsylvania State University Press).