Democracy Begins Between Two

Irigaray, Luce

doi:10.4324/9780203724248

Cited by 37 publications

(141 citation statements)

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“…For to be a diplomatic stakeholder—a term that has become crucial for a “new diplomacy” beyond states and governments (Riordan )—would simply be a vain exercise, unless one participates meaningfully in the formation and transformation of knowledge upon which issues are presented, debated, and decided. Thus, the production of diplomatic knowledge should be understood not only within the parameters of the diplomatic service that is in the business of legitimating foreign policy nowadays, but also within the context of the mediation work and questioning that is necessary for the understanding of social and political phenomena (Gadamer ) and, more ambitiously, with regard to critical humanist concerns that seek to “awaken consciousness,” through dialog, esthetics, and affect, to new forms of being and becoming (Irigaray ; Halliwell and Mousley ).…”

Section: Statecraft/humanism Advocacy/reflexivitymentioning

confidence: 99%

Between Statecraft and Humanism: Diplomacy and Its Forms of Knowledge

Constantinou

2013

Int Stud Rev

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Diplomacy is concomitant with humanity's highest hopes and deepest frustrations. Complex global problems demand—but might not receive—deep understanding, skilled advocacy, and sustained negotiation and innovation. Diplomatic method, this article argues, emerges by combining advocacy and reflexivity, and in modernity as dialectic between statecraft and humanism. Statecraft is currently dominant, but humanist aspirations remain pertinent, if often repressed. By examining the issue of diplomatic knowledge in functional and historical contexts—and crucially by looking at it beyond information and intelligence gathering—the article examines how humanism becomes a usable praxis in diplomacy. Specifically, how humanist praxis aspires to provoke thinking and encourage the production of knowledge that can bring about changes in diplomatic perspective and policy. Practitioners can thus connect to diplomacy not merely as passive servants of policy but as active humans pursuing more than restricted technical goals. This enhances not simply a top‐down, policy implementation practice, but a bottom‐up diplomacy from different places, utilizing the increasingly globalized “new common knowledge” to share insights, define action, and support diverse initiatives. The humanist legacy, in short, highlights diplomacy as a knowledge practice, pursuing a range of national, cross‐national, and postnational goals, negotiating interests but also social meaning and identity, something that encourages its revisiting as a mode of living.

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Section: Statecraft/humanism Advocacy/reflexivitymentioning

confidence: 99%

Between Statecraft and Humanism: Diplomacy and Its Forms of Knowledge

Constantinou

2013

Int Stud Rev

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“…Irigaray's theorization of becoming‐woman, woman's subjectivity, sexual difference, empathy between radical o/Others, philosophical subjectivity, and ethical agency is inherently political . The text that addresses democratic politics most explicitly is Democracy Begins between Two , in which Irigaray proposes democratic practices in which both men and women are no longer “under the civic power of others” (Irigaray , 44). Deeply rooted in Irigaray's conviction that sexual difference governs (access to) political participation, Democracy Begins Between Two calls for “a step forward in human becoming” (4), one through which “we change the context in which we live and, more radically, the framework of our identity” (5).…”

Section: Irigaray's Political Bodies In/of Textmentioning

confidence: 99%

Dancing Contact Improvisation with Luce Irigaray: Intra‐Action andElemental Passions

Heil¹

2019

Hypatia

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This article takes as its point of departure Luce Irigaray's Elemental Passions, in which a woman‐speaker tries to make her lover and the discipline of philosophy understand that she is not how they have imagined her to be; that she is not at all but that she keeps becoming through perpetual movement. The article investigates Irigaray's investment in a form of materialist difference feminism that offers conceptual links to the posthumanist work of Karen Barad's agential realism, especially her theorization of intra‐action. The link between Irigaray and Barad is established via a diffractive reading that incorporates the dance/movement research practice of Contact Improvisation. Although expressed through written language, Elemental Passions creates the impression of the woman‐speaker dancing, of encountering herself, her environment, and her lover through moved and moving contact, searching for a practice of moving‐together, feeling‐with, and feeling‐between that can be experienced in an improvised dance duet. Exploring how touch and the sharing of weight in Contact Improvisation challenges boundaries and establishes ever‐changing configurations and entanglements between dancers, the article proposes that Irigaray's woman‐speaker envisions herself as a posthuman/ist woman and that improvised dancing offers a practice of intra‐action through which she can encounter the world in her becoming.

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“…Irigaray's critique of Western thinking entails an analysis of its logic of the One and erasure of difference: Western philosophy starts from a singular subject, the Western rational male (Irigaray , 121), who reduces every other to a relation with himself (126). Irigaray's philosophy forms an alternative to this logic: her work aims at moving on to the “two which are really different” (129).…”

Section: Reading Irigaray's Critique Of Western Culture Alongside Oyĕmentioning

confidence: 99%

“…But in Democracy Begins between Two (2001), she claims that sexual difference can be a model for respecting other differences. When man and woman are able to respect each other, and hence recognize sexual difference, they perhaps could also respect other others (Irigaray , 141). In the case of sexual difference, respecting the other gender implies acknowledging that we ourselves are limited, that is, if we respect the negative in sexual difference.…”

Section: Irigaray's Western Biasmentioning

confidence: 99%

Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture

Coetzee

Halsema²

2018

Hypatia

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In this article we aim to show the potential of cross‐continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We then draw Irigaray and Oyĕwùmí into conversation, and show how this bolsters and helps to further illuminate and contextualize Oyĕwùmí's critique of gender. But the dialogue between these thinkers also reveals significant limitations of Irigaray's philosophy, namely her presumption of the priority of sexual difference, its rigid duality, and her failure to take into account the inextricable intertwinement of gender and race in the Western patriarchal order. Relating Irigaray's critique of Western culture's forgetting of sexual difference to Oyĕwùmí's critique hence demonstrates to what extent Irigaray's philosophy remains typically Western and how she therefore fails to escape the paradigm that she is so critical of.

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Democracy Begins Between Two

Cited by 37 publications

References 0 publications

Between Statecraft and Humanism: Diplomacy and Its Forms of Knowledge

Between Statecraft and Humanism: Diplomacy and Its Forms of Knowledge

Dancing Contact Improvisation with Luce Irigaray: Intra‐Action andElemental Passions

Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture

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