#HEGELIAN DIALECTIC SLAVE SKIN#
One, while we are to take the Hegelian master/slave dialectic as allegorical, one of the biggest obstacles in applying it in a racial context is the issue of skin color. This article argues that as we begin to appreciate the ways in which Irigaray refigures both love and thought as the intermediary, an intermediary that fundamentally disrupts phallocentric binary logic, we can begin to imagine how refiguring the most intimate human experience of love can lead us toward the realization of an ethical political community in which difference in all forms is nourished. I will use excerpts from Black Skin, White Masks to concur with Fanon on two main points in relation to Hegel’s master/slave dialectic (M/S D). Consequently, if we do not understand Irigaray's radical reformulation of love, we will miss her larger ontological project and fail to properly appreciate her comments on other types of difference-for example, differences of race, tradition, religion. If we trace the moments in Irigaray's philosophy where she engages with Hegel's dialectic, and rethinks this dialectical process via the question of sexual difference and a refiguring of love, a clearer reading of her work as groundbreaking and ultimately refiguring our (Western) ontological structures becomes possible. Every time we fight for or defend against an ideology we are playing a necessary role in the elites game and it holds this system in place. This article is an attempt to unpack how Irigaray's philosophical refiguring of love as an intermediary works in this process of reimagining subjectivity as sexuate. Hegel’s dialectic is the tool which manipulates us into a frenzied circular pattern of thought and action. Luce Irigaray argues that the way to overcome the culture of narcissism in the Western tradition is to recognize sexuate difference and to refigure subjectivity as sexuate.
0 kommentar(er)
