This paper formulates Luce Irigaray's notion of agency as a political way of life. I argue that agency, within an Irigarayan framework, is both the outcome and the condition of a political life, aimed at creating political transformations. As Irigaray hardly addresses the topic of agency per se, I suggest understanding Irigaray's textual style as implying specific “technologies of self” in the Foucauldian sense, that is, as self‐applied social practices that reshape social reality, one's relations to oneself, and enhance one's freedom and pleasures in these relations. This interpretation aims to extract concrete transformative practices, which, by shaping one's sense of self in relation to others, create oneself as a free and active subject.
This article examines the notion of vulnerable political subjectivity in Judith Butler’s theory of vulnerability. The paper aims to contribute to critical discussions of Butler’s political theory by offering an account of how the ontological, ethical, and political aspects of vulnerability shape political subjectivity in her work. The first part of the paper analyzes the features of vulnerable political subjects. The second part critically assesses to what extent Butler offers an alternative to the association of vulnerability with a damaged capability to act politically. The third part argues that Butler offers only a partial account of vulnerability as a transformative desire, which is crucial to explaining how and under what conditions vulnerability inspires subjects to engage politically with the conditions that shape their precarity or the precarity of others.
This paper offers a detailed account of Foucault's ethical and political notion of individuality as presented in his late work, and discusses its relationship to the feminist project of the theory of sexual difference. I argue that Foucault's elaboration of the classical ethos of "care for the self" opens the way for regarding the "I-woman" as an ethical, political and aesthetic self-creation. However, it has significant limitations that cannot be ignored. I elaborate on two aspects of Foucault's avoidance of sexual difference as a relevant category for an account of political and ethical individuality, which thus implicitly associates individual agency with men. I argue that Foucault implicitly assumes the existence of an ontological desire to become engaged in political self-creation. However, the ethical position of self-knowledge and desire should be understood as a contingent option that depends on material and historical conditions for its realization. Hence, I argue that a feminist reworking of Foucault's notion of political individuality should add a substantial ethical condition to the imperative of self-knowledge and self-creation -making possible the desiring woman subject.For more than 25 years, feminist theory has been considering possible alliances between feminist political thought and Foucault's work. One of the issues related to these alliances is the actual plausibility of Foucault's political suggestion of a feminist ethical and political endeavor of refiguring subjectivity. It is widely accepted that Foucault's ideas bear only limited relevance to the project of sexual difference theory, which holds the basic premise that the category of "woman" and its specific symbolic and imaginary significance is a necessary locus for overcoming phallocentric subjectivity. The major controversy revolves around the role of sexed identity in the political project of creating new and multiple positions of subjectivity. 1 Individuality and The "Folding" of PowerJudith Butler describes Foucault's notion of the subject in terms of the possibility of exceeding the linearity of power:
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