 In the work of Irigaray, (1975, 1977, 1993), we find a sustained critique of both philosophy and psychoanalysis, for their masculinist presuppositions. She points out that in these bodies of work “man” is presented as the universal norm, and sexual difference is not recognized, or it is recognized in such a way that woman is conceptualized as the “maternal-feminine”, which has been left behind in the move to abstract thought. Such a critique insists on the recognition of sexual difference and the difference that female corporeality can make to the shape which thought can take. She makes here what may seem like a rather startling claim: namely that the morphology of the body is reflected in the morphology of certain thought processes. So, for example, western rationality is marked by principles of identity, non-contradiction, binarism, atomism and determinate individuation. She sees this as: “the one of form, of the individual, of the (male) sex organ”. In contrast: “the contact of at least two (lips) keeps woman in touch with herself” (1977 [1985: 79]), and suggests an ambiguity of individuation, a fluidity and mobility, a rejection of stable forms.