Irigaray literary course

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  • 7/28/2019 Irigaray literary course

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    Luce Irigaray holds that the subject of knowledge and reason is always defined in the

    western tradition as masculine. In The Power of Discourse and the Subordination of

    the Feminine, she suggests how women can disrupt the way in which the feminine is

    defined in discourse as lack, deficiency, or as imitation and negative image of the

    subject (LTA 796). What are the strategies Irigaray proposes for disrupting the power

    of male discourse?

    Irigaray's aim is to create two equally positive and autonomous terms, and to acknowledge

    two sexes, not one. Irigaray states that there is subordination when it comes to the issue of

    masculinity and femininity, and that feminine role is often functioning as a mirror to the

    narcissism of masculinity.

    Irigaray claims that we have to look back and find out what accounts for the power behind

    this systematical inferiority to the female role. She wants to investigate the force behind the

    cohesion of this systematical inferiority, and the resourcefulness of its strategies.

    Irigarays strategy is to look through the historically assigned path to the feminine role. One

    must assume that this role was created deliberately, and change this subordination, or at least

    thwart it in order to achieve more of an equal role. Irigaray argues that women should try to

    recover the place of their exploitation by discourse, without allowing themselves to be simply

    reduced to it.

    In short, Irigarays strategy has nothing to do with creating a new theory of which woman

    would be the subject or the object. Irigarays strategy is simply about jamming the theoretical

    machinery itself, of suspending its pretension to the production of a truth and of a meaning

    that are excessively univocal. Which presupposes that women do not aspire simply to be

    mens equals in knowledge. That they do not claim to be rivaling men in constructing a logic

    of the feminine that would still take onto-theo-logic as its model, but that they are rather

    attempting to wrest this question away from the economy of the logos. They should not put it

    then in the form what is a woman? but rather, repeating and interpreting the way in which

    within discourse, the feminine finds itself defined as lack, deficiency, or as imitation and

    negative image of the subject, they should signify that with respect to this logic, that adisruptive excess is possible on the feminine side.

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    Develop the suggestion for a feminist reading of The Bluest Eye as suggested by

    Ryan (on Fronter).

    The stereotyping of women is obvious in the Bluest Eye. On the one hand, one could clearly

    see the rules of a patriarchal society that idealizes someone who looks like Shirley Temple,

    with all the things that comes with the territory. In the Bluest Eye, Claudia represents this

    image of superiority, While Frieda and Pecola represents a different image, an image that is

    somewhat inferior to the ideal societys image of the norm. A society that has a majority of

    white people decides that white is the norm and it is beautiful, and that everything else is

    below the standards. It seems that Claudia who represents the image of the norm rejects the

    idea that she is more superior just because of her skin color.

    The prostitutes in the Bluest Eye seem to be of a position of inferiority as well. However, if

    one examines them a little deeper, one may find that they are actually empowered. They

    managed to break free from norms, and decided to do what they want with their bodies.

    Actually, one may gets the sense that Morrison is actually taunting the men who gives their

    hard earned money to the prostitutes. One could feel from the novel that the prostitutes are

    more superior to the men who pay them for sex.