Mary C. Rawlinson

Baudrillard worries that, in the age of the screen, instantaneous communication shrinks time and distance, so that the delays and deferrals essential to self-consciousness collapse, and any specific identity is effaced. Touration, the industrial tourism of Las Vegas and Disney, contributes to this loss through the erasure of place and the monetizing of uniform experiences. In analyses of Venice, Proust and Calvino argue, conversely, that the value of travel is to amplify distance and difference through the disruption of habit and convention. Might an ethics of tourism identify practices that would serve local security, global mobility, and universal leisure, or the opportunity for local and tourist alike to pursue happiness? The sustainable touristic practices in Bali and Bhutan safeguard local landscapes and enterprises, while subordinating the tourist to the sustaining values of the indigenous culture, requiring that she take just that distance on herself that is essential to encountering both the other and oneself.

In this introduction, we consider how this volume demonstrates not only that the question of sexual difference can be asked with Irigaray but that her project necessitates engaging the question if we are to take seriously her diagnosis of sexual difference as “one of the major philosophical issues, if not the issue, of our age.” We consider how Irigaray's questioning of sexual difference implicates a dialectic of natural and cultural determinations, challenging reductive and essentialist readings of her project. In the process, we trace how the contributors of this volume think sexual difference with Irigaray, revealing the value of her thought for addressing contemporary debates about sex, gender, and race.

Luce Irigaray has written that “sexual difference is one of the major philosophical issues, if not the issue, of our age.” Spanning metaphysics, phenomenology, and psychoanalysis, her work examines how sexual difference structures being and subjectivity, organizes our experience of the world, and affects the images and discourses involved in knowledge production and practical action. No other philosopher has paid such careful attention to the consequences of the elision of sexual difference in philosophical thought. However, at a time when notions of sexual and gender difference are hotly contested, Irigaray’s thought has often been dismissed as essentialist or reductively binary. This book brings together leading scholars to consider the philosophical implications of Irigaray’s writing on sexual difference, particularly for issues of gender and race. Their essays directly confront the charge of essentialism, exploring how Irigaray’s thought opens new possibilities for understanding the complexity of gender identities, including nonbinary and trans experiences as well as alternative configurations of masculinity and femininity. Though Irigaray is sometimes accused of a failure to appreciate racial difference, contributors show the productive role of her work in thinking race. This book also illuminates how Irigaray’s work provides creative practices that help realign human experience and our relations with nature and each other.

Few works have had the impact on contemporary philosophy exerted by Hegel's Phenomenology of Spirit. Twentieth-century philosophers in France were bound together by a reading of Hyppolite's translation and commentary. Sartre, Merleau-Ponty, Lacan, and Bataille were all shaped by Kojève's lectures on the book. Late twentieth-century philosophers such as Derrida, Lyotard, Deleuze, and Irigaray all operate against a Hegelian horizon. Similarly, in Germany Heidegger, Adorno, and Habermas developed their philosophies in large part through an engagement with Hegel. In the United States the book has had a profound influence on feminism and gender studies. Thinkers as diverse as Butler, Benhabib, Mills, and Honig have developed political theories as well as theories of sexual difference by rereading Hegel's reading of Antigone. As Derrida suggests, this text must be read. It lays out the infrastructures and architectures of life in the modern nation state. It unfolds a grand narrative of the ways of thinking and acting that comprise human experience in "our time." The purpose of the text is to effect a transformation in readers, so that they cease to think of themselves as particular humans and come to know that their existence inheres in membership in a complex community-social, cultural, economic, religious, aesthetic, and political infrastructures that form the culture of possibilities in which self-consciousness emerges and is sustained. Rawlinson's reading reveals how Hegel's politics of the "we" is undermined both by his effacement of sexual difference and by his misappropriation of art as a "betrayal of substance." Both of these gestures discount specificity in favor of a generic subject and a mutual recognition in which the other is the same. She uses Hegel's own critique of abstraction against him to rethink the "we" as a community of difference, figured materially in the differentiated styles or signatures of art, and in so doing argues that that the task of phenomenology is never completed and that the abstract concepts of logic will always be dependent on phenomenology's productive or generative movement. In her reading Hegel is neither a metaphysician nor a subjective idealist. He is a phenomenologist, analyzing experience to articulate the ways in which humans generate narratives and material infrastructures to sustain the complexities of life.