On Postcolonial Suffering: George Floyd and the Scene of Contamination

2021 ◽  
Vol 8 (2) ◽  
pp. 127-137
Author(s):  
Ato Quayson
Keyword(s):  
The Self ◽  
The Other ◽  
Colonial History ◽  
Direct Response ◽  
Goals Of Medicine ◽  
Making Meaning ◽  
Physical Conditions ◽  
The World

If, as Eric J. Cassell suggests in The Nature of Suffering and the Goals of Medicine, “Suffering occurs when an impending destruction of the person is perceived; [and] continues until the threat of disintegration has passed or until the integrity of the person can be restored in some manner,” and that suffering is due to both emotional and physical conditions, then there has been much suffering concentrated into the year that was 2020.1 All definitions of suffering have to find a way of aligning two central vectors: the Self as category has to be defined in all its variegated possibilities and contradictory levels and then correlated to the category of World. But often Self and World are not easily separable even for heuristic purposes given the boundaries of one overlap with the other and the two are often completely co-constitutive. Although the Self may disintegrate in direct response to reversals of fortune, it may also, properly speaking, suffer an experience of painful biographical discontinuity simply at losing the capacity to produce a coherent account of the world to itself and to others.2 This sense of incoherence is central to the conditions that were experienced under colonialism and its aftermath in many parts of the world, where the instruments for making meaning both communally and individually were often seen to have been compromised by the impositions of colonial history.

scholarly journals Герменевтические подступы к русской литературе

2018 ◽  
pp. 245-257
Author(s):  
Roman Szubin
Keyword(s):  
Russian Literature ◽  
The Self ◽  
The Other ◽  
The Novel ◽  
The World ◽  
New Space ◽  
Methodological Studies

The article is devoted to the search for a new space in the methodological studies on Russian literature. The author takes as its basis the method of hermeneutics  of words by Vardan Hayrapetyan. Especially the basic categories such as the world man (homo mundi), the Other and its variants: the self (rus. самость), otherness (rus. дру­гость), the alien (rus. чужесть) and two triads, which postulate two types of intellectual situations. In this regard, the author identifies the concept of the hybrid man of the hero of Russian literature in which a small person is a representative of an impersonal collective personality of the world man, home, family, ideas, etc. The author demonstrates the type of a hybrid man on the example of the protagonist of the novel by Vasily Shukshin Stepan Razin.

The Time Perception in Contemporary

2017 ◽  
Vol 41 (S1) ◽  
pp. S717-S717
Author(s):  
D.F. Burgese ◽  
D.P. Bassitt ◽  
D. Ceron-Litvoc ◽  
G.B. Liberali
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Self ◽  
The Other ◽  
The Past ◽  
The World ◽  
Relationship Processes ◽  
Competing Interest ◽  
New Phenomena ◽  
The Relationship

With the advent of new technologies, the man begins to experience a significant change in the perception of the other, time and space. The acceleration of time promoted by new technology does not allow the exercise of affection for the consolidation of ties, relations take narcissists hues seeking immediate gratification and the other is understood as a continuation of the self, the pursuit of pleasure. It is the acceleration of time, again, which leads man to present the need for immediate, always looking for the new – not new – in an attempt to fill an inner space that is emptied. The retention of concepts and pre-stressing of temporality are liquefied, become fleeting. We learn to live in the world and the relationship with the other in a frivolous and superficial way. The psychic structure, facing new phenomena experienced, loses temporalize capacity and expand its spatiality, it becomes pathological. Post-modern inability to retain the past, to analyze the information received and reflect, is one of the responsible for the mental illness of today's society. From a temporality range of proper functioning, the relationship processes with you and your peers will have the necessary support to become viable and healthy.Disclosure of interestThe authors have not supplied their declaration of competing interest.

scholarly journals ПОКЛИКАННЯ ТА ЕТИЧНА ВІДПОВІДАЛЬНІСТЬ ЛЮДИНИ: ЗВЕРТАЮЧИСЬ ДО ТЕМИ ІНШОГО У ФІЛОСОФІЇ ЛЕВІНАСА

2019 ◽  
pp. 100-111
Author(s):  
Є. І. Мулярчук
Keyword(s):  
Human Life ◽  
The Self ◽  
The Other ◽  
Ethical Obligation ◽  
Fundamental Ontology ◽  
The World ◽  
Intersubjective Experience ◽  
Personal Understanding

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.

scholarly journals Fragile Pluralism

2016 ◽  
Vol 3 ◽  
pp. 1-32
Author(s):  
Hans-Georg Soeffner
Keyword(s):  
Social World ◽  
The Self ◽  
The Other ◽  
Language Games ◽  
Niklas Luhmann ◽  
The World ◽  
Human Tendency ◽  
The Impact ◽  
Interdisciplinary Journal

This essay first appeared in German in Magdalena Tzaneva, ed. Nachtflug der Eule: 150 Stimmen zum Werk von Niklas Luhmann. Gedenkbuch zum 15. Todestag von Niklas Luhmann (8. Dezember 1927 Lüneburg – 6. November 1998 Oerlinghausen). Berlin: LiDi EuropEdition (2013), 73–100. A shorter version of the essay was published in Hans-Georg Soeffner, and Thea D. Boldt, eds. Fragiler Pluralismus, Wiesbaden: VS Springer (2014), 207–24. The present translation for Entangled Religions – Interdisciplinary Journal for the Study of Religious Contact and Transfer is by Nicola Morris.   The article describes the emergence of pluralism within the process of globalization and the impact of this development upon individuals communication and the definitions of the ‘self’ and the ‘Other’. The author illustrates the pitfalls of the human tendency to view the world from an ethnocentric perspective and with the corresponding attitude. He argues that in ‘open societies’, successful citizens will be capable of recognising and articulating distinctions between individuals, as well as between groups, beliefs, lifestyles and attitudes. These citizens must also be aware and capable of adapting for their purposes the full repertoire of language games and role games in their social world, in order to perceive and utilise comprehensive systems such as frameworks for cooperation. These skills will help them implement ‘maxims of communication’ and ‘existential hypotheses’.

Montaigne on Aging

2015 ◽  
Author(s):  
Cynthia Skenazi
Keyword(s):  
Old Age ◽  
The Self ◽  
The Other ◽  
Philosophical Investigation ◽  
Human Identity ◽  
Cognitive Capacities ◽  
The World

Scholars have long seen in Montaigne’s turn inward, toward a psychological and philosophical investigation of human identity a mark of the modernity of the Essays, but they have focused on a static conception of the self, without taking into account Montaigne’s emphasis on his decline. This article discusses the essayist’s pervasive references to his old age as a way to relate to oneself, the other, the world, and to his literary endeavor. The portrait of the writer as a man growing old is embedded in the systems of knowledge of the day, yet Montaigne’s pragmatic reflections on how to adjust to the damages of time on his physical and cognitive capacities still speak to us.

scholarly journals Metafore sebstva u autobiografskom diskursu Vesne Parun

2016 ◽  
Vol XIV (2) ◽  
pp. 184-184
Author(s):  
Kornelija Kuvač-Levačić
Keyword(s):  
Narrative Identity ◽  
The Self ◽  
The Other ◽  
Factual Information ◽  
Human Personality ◽  
The World ◽  
Literary Device ◽  
The Relationship ◽  
Symbolic Number ◽  
Do So

By using the concept of the Self as the human personality in its totality, as defined by Carl Gustav Jung and furthered by P. Ricoeur (the theory of narrative identity, the Self defined as an identity constructed by narrative configuration, the dialectics of the discovery of the other in one’s own Self and one’s own Self in the Other), this work will focus in the analysis of metaphors which express the Self of the auto-diegetic narrator as can be found in the autobiographical discourse of Vesna Parun. The corpus of this research is to be found in selected texts from her volume Noć za pakost. Moj život u 40 vreća (2001). From the first chapter of this volume [which consists of the following works of autobiography and essays: Poljubac života (1993), Do zalaska sunca hodajući za kamilicom (1958), Pod muškim kišobranom (1986)] the reader comes to realise that, for this author, the writing of autobiography is itself a problem of self-expression and that she had constantly deferred it, while, on the other hand, feeling a great compulsion from within to do so. This sense of paradox finds its reflection in some of the constitutive elements which can be found in her autobiographical discourse. In the relationship between literature and reality, which is something which the genre of autobiography questions in its own way, the author noticeably distances herself from the mere documentary transmission of factual information from her life. A reflection of this can be seen in the negation of a strict chronology of events and confessions, as she makes recourse to a technique which uses collage and appears fragmentary; furthermore, here prose here has a lyrical quality, negating "metaphor as a literary device" and transforming it into "literature as metaphor". The autobiographical prose of Vesna Parun is especially dense with metaphor, and it can be concluded that it expresses her Self. Attention is directed here to three metaphors in particular – the umbrella, which can be both "masculine" and "feminine", a map of the world, on the wall of every house in Vesna’s community, as well the sack, which is followed by the symbolic number 40, as many in which she could fill her life in. Besides the metaphors mentioned here, what will be proposed here is that in the autobiographical discourse of Vesna Parun literature itself is presented as metaphor of her Self, appearing to the reader as significantly (auto)meta-textual.

scholarly journals Caring leadership as Nietzschean slave morality

Leadership ◽  
2020 ◽  
pp. 174271502097491
Author(s):  
Leah Tomkins
Keyword(s):  
Critical Reflection ◽  
Care Ethics ◽  
The Self ◽  
The Other ◽  
Power Dynamics ◽  
Breeding Ground ◽  
Leadership Models ◽  
Caring Leadership ◽  
The World

In this paper, I respond to calls for more critical reflection on the power dynamics of caring leadership. I consider how a combination of care and impotence might unfold as Nietzsche’s ‘slave morality’, crystallised in the phenomenon of ressentiment. At the heart of slave morality is an inversion of values in which everything represented by the Other is denigrated so that the slave can find meaning and solace in his own place in the world. The Nietzschean inversion transforms impotence, inferiority and submission into virtue, identity and accomplishment. In contrast to recent elaborations of ressentiment in followers, I argue that slave morality is something to which leaders, especially caring leaders, are also vulnerable. When caring leadership awakens or exposes the slave-within, we are unable to take charge of – or responsibility for – ourselves, because we have ceded control of the self to forces beyond the self. This is the risk of ‘care ethics’ as a systemic inversion of values which constructs an ideology out of letting others define who and what we are. It creates a breeding ground for ressentiment, feeding off unspoken and unspeakable grievances about the injustices of one’s lot, especially those involving a clash between the rhetoric of empowerment and the experience of impotence. The Nietzschean warning is: Be wary of leadership models which might look and even feel nice, but which turn self-sacrifice into virtue and silence into necessity.

Conversation and Design

2008 ◽  
pp. 59-79 ◽  
Author(s):  
Ranulph Glanville
Keyword(s):  
Design Education ◽  
The Self ◽  
The Other ◽  
Educational Setting ◽  
The Social ◽  
The World ◽  
Paper And Pencil ◽  
Conversation Theory ◽  
The Relationship

This chapter explores the relationship between the activity of design and conversation—particularly as developed in Gordon Pask’s Conversation Theory. Design and conversation are seen as analogous, so that design can be understood as a conversation held, generally, with the self (via paper and pencil). I argue that design has been a conversational activity since long before we started exploring conversation, and that design education is, itself, also conversational. This being so, conversational approaches are already the norm in design education. The benefit of considering design and conversation together in an educational setting is not so much to improve one or the other, but to understand each better through the mirror the other provides. Other aspects of design (such as the social working in the studio) are also related to this conversational understanding. It is argued that design is a powerful, alternative and fundamental way of working and being in the world, not poor science, and that Pask’s conversation theory helps us better understand both its power and its validity.

Self within World

2017 ◽  
Author(s):  
John L. Culliney ◽  
David Jones
Keyword(s):  
Personal Development ◽  
The Self ◽  
The Other ◽  
Human Beings ◽  
Dynamic Flow ◽  
The West ◽  
Self In Relation ◽  
The Core ◽  
The World ◽  
Constructive Interaction

We describe the foundations of the fractal self in relation to the Chinese notion of personal development and enhancement of adeptness in the world and mutualism with the other. This seeking, described in the codified system of Daoism, is a pathway that may progress to the highest level of achievement of such a self: that which defines a sage. The chapter introduces the view that a sage is a fractal self that achieves a peak of intimacy and constructive interaction with the world. We detail the development of human beings on this pathway, emerging beyond the core embodiments of empathy, sympathy, and rudimentary morality observed in apes. The self for the early Chinese was always a being that was embedded in the world and dynamic flow of forces. This self was defined in intimate terms as adaptable and adept, seeking to be a microcosmic contributor to some holistic macrocosm. In this chapter, Daoism leads our thinking on how the fractal self engages with the world. In turn, this way of understanding selfness and its potential to enrich its system from within resonates with discussions of the interactive self of Buddhism and was also in the minds of Pre-Socratic thinkers in the West.

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