O silêncio necessário para o recolhimento: a mulher no limiar entre ser e não-ser

A ética levinasiana assume a mulher ou o feminino como alteridade discreta. A decisão por uma leitura elegendo um dos termos pode abrir para diferentes interpretações sobre a atribuição dessa alteridade, e isso suscitou um enorme interesse por teóricas feministas pela filosofia de Levinas, sendo Simone de Beauvoir uma das precursoras da crítica ao rebaixamento da mulher como Outro, continuada, de certa forma, por Luce Irigaray. Para compreender como essas críticas implicam na constituição de uma subjetividade oferecida a Outrem, decidimos iniciar pela análise do lugar que a mulher ocupa na ética levinasiana. Discutiremos desde a perspectiva da separação entre o ser e o ente, com objetivo de constituir o que sustenta uma aceitação de uma alteridade radical, tomando primeiramente o termo mulher como alteridade silenciosa, cuja posição intermediária entre ser e não-ser torna-se a condição para o recolhimento, e por conseguinte, indispensável para a relação ética. Em seguida, apresentaremos algumas questões que orbitam em torno da noção de feminino empregada por Levinas.

Resurrecting Science Education by Re-Inserting Women, Nature, and Complexity

The development of capitalism and then science over the last 500 years or so has produced a very specific way of organising the relations between humans and the rest of nature. Both depend on excluding—and “cheapening”—women, nature, and complexity. This chapter argues that surviving the crisis of the Anthropocene requires us to do the very difficult work of bringing these excluded categories back in to science and science education, at the conceptual level at which they are excluded. The case is made for deconstruction as a framework for envisaging—and resurrecting—science education for the Anthropocene. Drawing on the work of Luce Irigaray, the chapter outlines a pedagogy involving a three-level, deconstructive reading of science texts that is designed to open spaces for thinking “other”-wise. It argues that, in the current context, unlike business-as-usual science education, this approach is genuinely “educative.”

Sveta noč spanca, ideja otroka in respiratorna (po)etika miru

Članek obravnava Hölderlinovo in Claudelovo pesništvo ter Bachelardovo poetiko imaginacije v luči ideje otroka, svetosti otroškega spanca ter s tem povezane respiratorne (po)etike miru. V prvem delu se ukvarja z vprašanjem prastarih redov otroškosti, kakor se pojavljajo v izbranih Hölderlinovih himnah, pri čemer se analize osredotočajo na povezavo materinskih genealogij in ideje otroka v izbranih Hölderlinovih verzih nedokončane »Himne Madoni« ter nekaterih drugih njegovih delih. Temu je dodana interpretacija nekaterih Heideggrovih uvidov, kakor se navezujejo tako na Hölderlinovo poetiko, kakor tudi na Heideggrovo lastno mišljenje rojstvenosti in miru. V drugem delu se prek Bachelardove poetike sveta kot kozmične zibke pomaknemo v svet, v katerem je otroški spanec povezan s kozmičnim ritmom dihanja, kar odpira novo atmosfero miru prebivanja. S tem povezane so tudi navezave na Merleau-Pontyja, ki je deloval pod močnim Bachelardovim vplivom. V tretjem in sklepnem delu pa se na sledi Claudelovega pesništva, zlasti njegove slavilne ode »Magnifikat« ter njegove ideje o nesmrtnosti otroka, pomaknemo proti (post-)krščanskemu okviru premišljevanja in idejo otroka navežemo tudi na filozofijo Luce Irigaray, s posebnim poudarkom na vprašanju razmerja med Marijo kot materjo in Jezusom kot otrokom.

La ontología acuosa de Luce Irigaray

Las ideas feministas de Luce Irigaray señalan críticamente la existencia de un orden simbólico falogocéntrico. Se ha enfatizado que sus aportes explican cómo las mujeres no logran emerger bajo sus propios términos, sino a condición de los grilletes de una mediación representacional que las entrampa como otredad degradada respecto de lo Mismo. Mucho menos se han señalado sus reflexiones ontológicas que postulan la peligrosidad de la potencia gestacional y generativa de la materia respecto de un orden que abstrae el origen y sostiene la pretensión desencarnada del Logos. Ante el prisma del postestructuralismo feminista norteamericano —desde las últimas décadas del siglo XX—, la continuidad entre feminidad y materia fue pobremente interpretada y, consecuentemente, su propuesta en torno a la diferencia fue denostada bajo la noción de esencialismo. El presente aporte pretende poner en acción el nuevo materialismo feminista de Astrida Neimanis. Su preocupación ontológica por la materialidad del Agua nos provee de herramientas que permiten, por un lado, hacer justicia a la complejidad de la propuesta líquida y acuosa irigariana y, por otro lado, consolidar una mirada posthumana y transcorporea para un hidrofeminismo que cultive una responsabilidad con el mundo y reconozca nuestra deuda y continuidad material con él.

The Poetics of Female Resistance in Eugene O’Neill’s Long Day’s Journey into Night

The present paper is an attempt to study the female quest for freedom in Eugene O’Neill’s Long Day’s Journey into Night from a French feminist perspective. Indeed, Mary Tyrone resorts to body language as a form of resistance against gender and cultural confinement. French feminism will be deployed to understand female non-verbal subversive strategies. Luce Irigaray argues that language is male-dominated and male discourse misrepresents women. Accordingly, body language can be interpreted as a silent form of female resistance against patriarchal hegemony. It is the case of Mary who is irritated because of the male gaze and she uses madness as a silent language of resistance against female and ethnic stereotypes. Mary is a rebellious woman who defies her three men for being indifferent about her dilemma of disillusionment with the institution of marriage. She is treated as a wife, a mother or a daughter and she is often assigned the role of ‘the Angel in the House.’ French feminism will be used to understand the way O’Neill reshapes female identity and he calls for not linking female identity to the social roles. The aim is to study the non-verbal communication, the behavioural, kinetic, gestural and psychological profile of Mary. The paper will also focus on the hardships Mary faces and the ways she reconstructs female identity. The paper draws on the French feminist arguments about female madness as a form of resistance and it criticizes the conventional claim about madness as s form of weakness.

De l’intelligence et des femmes

Résumé Dans les Akhbār al-adhkiyāʾ (Histoires de personnes intelligentes), un ouvrage d’adab consacré aux personnes d’intelligence aiguë, Ibn al-Jawzī (d. 597/1200) traite des histoires des « femmes sagaces » (al-nisāʾ al-mutafaṭṭināt). Les anecdotes sur les femmes figurent dans un chapitre qui s’inscrit en contraste – par ses critères de catégorisation – avec les autres chapitres du livre. Cet agencement textuel spécifique vise-t-il à définir une intelligence typiquement féminine, ou une manière particulière pour les femmes de manifester leur intelligence ? Pour étudier cette question, je m’intéresserai d’abord à la conception de l’intelligence qui émerge dans les Akhbār al-adhkiyāʾ, en la comparant également avec le concept de mètis ; ensuite, je questionnerai les anecdotes du chapitre sur les femmes intelligentes dans la perspective des théories de Luce Irigaray.

The Poetics of Female Resistance in Eugene O’Neill’s Long Day’s Journey into Night

The present paper is an attempt to study the female quest for freedom in Eugene O’Neill’s Long Day’s Journey into Night from a French feminist perspective. Indeed, Mary Tyrone resorts to body language as a form of resistance against gender and cultural confinement. French feminism will be deployed to understand female non-verbal subversive strategies. Luce Irigaray argues that language is male-dominated and male discourse misrepresents women. Accordingly, body language can be interpreted as a silent form of female resistance against patriarchal hegemony. It is the case of Mary who is irritated because of the male gaze and she uses madness as a silent language of resistance against female and ethnic stereotypes. Mary is a rebellious woman who defies her three men for being indifferent about her dilemma of disillusionment with the institution of marriage. She is treated as a wife, a mother or a daughter and she is often assigned the role of ‘the Angel in the House.’ French feminism will be used to understand the way O’Neill reshapes female identity and he calls for not linking female identity to the social roles. The aim is to study the non-verbal communication, the behavioural, kinetic, gestural and psychological profile of Mary. The paper will also focus on the hardships Mary faces and the ways she reconstructs female identity. The paper draws on the French feminist arguments about female madness as a form of resistance and it criticizes the conventional claim about madness as s form of weakness.

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

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.