 Irigaray recognizes that the “exposure” of this mechanism has not destroyed religion for many, and hence asserts the importance of adequate projections. But how is such projection possible or meaningful for those, like Irigaray herself, who assume that the object of belief is unreal? If Irigaray maintains a Feuerbachian human referent for her own projection of religious discourse in terms of female representations of the divine, the feminine divine, too, would seem to facilitate its own destruction. What possibilities does this leave for female transcendence? Can belief be simultaneously posited and deconstructed? Can the strong female subjectivity created in and by a mystic such as Teresa of Avila become available to women without Teresa’s acceptance of a transcendent Other who is the divine (Hollywood 1994: 176)? Because transcendence for Irigaray is associated with the “male” and a sacrificial economy, it is not clear how women are expected to claim the new subjectivity that she thinks religion, reconstituted, can offer. It may be the case that Irigaray herself is ambivalent about belief and transcendence, and this leads her “immediately to deconstruct the very deities she invokes” (1994: 176). It may further be the case that the gynocentric project in philosophy of religion creates distinctive tensions, leading even sympathetic critics to inquire 