‘Each in our open-ended way, we are multitudinous’—Les Nombres, by Andrée Chedid

1998 ◽  
Vol 23 (3) ◽  
pp. 249-254
Author(s):  
Sara Freeman
Keyword(s):  
Women Characters ◽  
The Other ◽  
Human Consciousness ◽  
Self And Other ◽  
Andree Chedid ◽  
Theatrical Space ◽  
One And Many ◽  
The Voice

The Lebanese-French playwright Andrée Chedid begins her play, Le Montreur (1967), with a song sung by ‘une—ou plusieurs—voix’. As the voice becomes voices become voice, the song addresses the audience saying, ‘Ce soir, ce soir, ce soir, amis, / Le Sire Montreur nous dévoilera: / L'unité et la pluralité des choses!’ Like the image of many voices among one voice, the trope of the ‘unity and plurality of things’ is arguably Chedid's vision of human consciousness—a consciousness that is both one and many; a consciousness that is embedded in a relationship with the other, which is figured as a connectedness that makes society. In Les Nombres (1965) and Bérénice d'Egypte (1962), through her writing and use of theatrical space and sound, Chedid constructs a unique vision of consciousness—configured as a vital empathy with the multitudes. She centres her revolutionary vision of consciousness on her women characters, who, by interacting with ‘the multitudes’ (le peuple, la foule, les nombres) open the possibility that human connectedness can make consciousness multiple and thereby transcends the dichotomies of self and other.

The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty

Hypatia ◽  
1996 ◽  
Vol 11 (3) ◽  
pp. 114-129 ◽  
Author(s):  
Susan Kozel
Keyword(s):  
Sexual Difference ◽  
The Other ◽  
Luce Irigaray ◽  
Self And Other ◽  
The Voice

In this essay I explore the dynamic between Luce Irigaray and Maurice Merleau-Ponty as it unfolds in An Ethics of Sexual Difference (1993). Irigaray's strategy of mimesis is a powerful feminist tool, both philosophically and politically. Regarding textual engagement as analogous for relations between self and other beyond the text, I deliver a cautionary message: mimetic strategy is powerful but runs the risk of silencing the voice of the other.

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 411
Author(s):  
Abu Bakar Ramadhan Muhamad
Keyword(s):  
Point Of View ◽  
The Other ◽  
The Novel ◽  
Colonial Discourse ◽  
The Impact ◽  
The Voice

AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.

The Proximity of Other Skins

2019 ◽  
Author(s):  
Celine Parreñas Shimizu
Keyword(s):  
United States ◽  
South Korea ◽  
The United States ◽  
The Philippines ◽  
The Other ◽  
The West ◽  
Pain And Suffering ◽  
The Spectator ◽  
Existing Frames ◽  
The Voice

Transnational films representing intimacy and inequality disrupt and disgust Western spectators. When wounded bodies within poverty entangle with healthy wealthy bodies in sex, romance and care, fear and hatred combine with desire and fetishism. Works from the Philippines, South Korea, and independents from the United States and France may not be made for the West and may not make use of Hollywood traditions. Rather, they demand recognition for the knowledge they produce beyond our existing frames. They challenge us to go beyond passive consumption, or introspection of ourselves as spectators, for they represent new ways of world-making we cannot unsee, unhear, or unfeel. The spectator is redirected to go beyond the rapture of consuming the other to the rupture that arises from witnessing pain and suffering. Self-displacement is what proximity to intimate inequality in cinema ultimately compels and demands so as to establish an ethical way of relating to others. In undoing the spectator, the voice of the transnational filmmaker emerges. Not only do we need to listen to filmmakers from outside Hollywood who unflinchingly engage the inexpressibility of difference, we need to make room for critics and theorists who prioritize the subjectivities of others. When the demographics of filmmakers and film scholars are not as diverse as its spectators, films narrow our worldviews. To recognize our culpability in the denigration of others unleashes the power of cinema. The unbearability of stories we don’t want to watch and don’t want to feel must be borne.

scholarly journals Massive and Microscopic Sensemaking During COVID-19 Times

2020 ◽  
pp. 107780042096247 ◽  
Author(s):  
Annette N. Markham ◽  
Anne Harris ◽  
Mary Elizabeth Luka
Keyword(s):  
Critical Pedagogy ◽  
Lived Experience ◽  
Large Scale ◽  
Ethic Of Care ◽  
Feminist Perspective ◽  
The Other ◽  
Self And Other ◽  
Planetary Scale ◽  
Making Sense ◽  
Ongoing Experiment

How does this pandemic moment help us to think about the relationships between self and other, or between humans and the planet? How are people making sense of COVID-19 in their everyday lives, both as a local and intimate occurrence with microscopic properties, and a planetary-scale event with potentially massive outcomes? In this paper we describe our approach to a large-scale, still-ongoing experiment involving more than 150 people from 26 countries. Grounded in autoethnography practice and critical pedagogy, we offered 21 days of self guided prompts to for us and the other participants to explore their own lived experience. Our project illustrates the power of applying a feminist perspective and an ethic of care to engage in open ended collaboration during times of globally-felt trauma.

scholarly journals IV. On certain Analogies observed by the Greeks in the Use of their Letters; and particularly of the Letter ΣΙΓΜΑ

1790 ◽  
Vol 2 (2) ◽  
pp. 111-153
Author(s):  
Andrew Dalzel
Keyword(s):  
The Other ◽  
Philosophical Investigation ◽  
The Voice

The power of pronouncing articulate sounds is one of the most obvious marks which distinguish man from the other animals. No philosophical investigation is necessary for pointing it out, and therefore it has not escaped the notice of the poets, the most ancient of all authors. In the works of Homer and Hesiod, we often meet with the expression μέϱοπες ἄνθϱωποι, men having an articulate voice; the word μέϱοψ being evidently compounded of μείϱω, to divide, and ὄψ, the voice.

Indian and Russian Tolstoy: one among strangers and a stranger among one’s

2021 ◽  
pp. 27-35
Author(s):  
Svetlana M. Klimova ◽  
Keyword(s):  
The Other ◽  
The Political ◽  
Political Sphere ◽  
Indian Thought ◽  
Russian State ◽  
Lev Tolstoy ◽  
The One ◽  
The Voice ◽  
The Church ◽  
Peculiar Phenomenon

The article examines the phenomenon of the late Lev Tolstoy in the context of his religious position. The author analyzes the reactions to his teaching in Russian state and official Orthodox circles, on the one hand, and Indian thought, on the other. Two sociocultural images of L.N. Tolstoy: us and them that arose in the context of understanding the position of the Russian Church and the authorities and Indian public and religious figures (including Mahatma Gandhi, who was under his influence). A peculiar phenomenon of intellectually usL.N. Tolstoy among culturally them (Indian) correspondents and intellectually them Tolstoy among culturally us (representatives of the official government and the Church of Russia) transpires. The originality of this situation is that these im­ages of Lev Tolstoy arise practically at the same period. The author compares these images, based on the method of defamiliarisation (V. Shklovsky), which allows to visually demonstrate the religious component of Tolstoy’s criticism of the political sphere of life and, at the same time, to understand the psychological reasons for its rejection in Russian official circles. With the methodological help of defamiliarisation the author tries to show that the opinion of Tolstoy (as the writer) becomes at the same time the voice of conscience for many of his con­temporaries. The method of defamiliarisation allowed the author to show how Leo Tolstoy’s inner law of nonviolence influenced the concept of non­violent resistance in the teachings of Gandhi.

Excès du témoignage, déhiscence du témoin. Søren Kierkegaard, Emmanuel Lévinas, Jean-Louis Chrétien

2021 ◽  
Vol 21 ◽  
pp. 129-151
Author(s):  
Rodolphe Olcèse ◽  
Keyword(s):  
Emmanuel Levinas ◽  
Soren Kierkegaard ◽  
The Other ◽  
Subjective Truth ◽  
Important Extension ◽  
The Voice

This text articulates the concept of subjective truth developed by Søren Kierkegaard in Concluding Unscientific Postscript to Philosophical Fragments, in connection to a conception of testimony which both exceeds and reveals the possibilities of thinking and acting of the witness. This imbalance between the testimony and the witness finds an important extension in the distinction between the Saying and the Said made by Emmanuel Lévinas in Otherwise than Being, or Beyond Essence. This distinction opens up an understanding of thought as affectivity and allows witnessing to be viewed in the light of responsibility to the other. By being part of this philosophical heritage, Jean-Louis Chrétien shows how the testimony of the infinite is also phenomenalized in the experience of a chant that discovers its own modalities in this excess of beauty on the voice that tries to say it.

The Cinematic Chiasm

Janus Head ◽  
2015 ◽  
Vol 14 (2) ◽  
pp. 35-48
Author(s):  
Nisha Gupta ◽  
Keyword(s):  
Social Justice ◽  
Lived Experience ◽  
The Other ◽  
Audience Member ◽  
Self And Other

This paper is a recommendation for phenomenologists to use film as a perceptually-faithful language with which to disseminate research and in­sights about lived experience. I use Merleau-Ponty’s philosophy to illus­trate how film can evoke a state of profound, embodied empathy between self-and-other, which I refer to as “the cinematic chiasm”. I incorporate a case study of my experience as audience member becoming intertwined with the flesh of the film “The Diving Bell and the Butterfly.” I discuss four aesthetic techniques of this film through which I became enveloped in a state of visceral empathy towards the “other” on-screen. The cin­ematic chiasm offers exciting, creative possibilities for phenomenologists, particularly those who are interested in evoking widespread empathy for social justice purposes.

Peirce’s legacy for contemporary consciousness studies, the emergence of consciousness from qualia, and its evanescence in habits

Semiotica ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Winfried Nöth
Keyword(s):  
Phenomenological Approach ◽  
Self Control ◽  
The Other ◽  
Detailed Account ◽  
Human Consciousness ◽  
States Of Mind ◽  
Self Reflection ◽  
Physical Universe ◽  
Consciousness Studies ◽  
Nonhuman Animals

Abstract The paper argues that contemporary consciousness studies can profit from Charles S. Peirce’s philosophy of consciousness. It confronts mainstream tendencies in contemporary consciousness studies, including those which consider consciousness as an unsolvable mystery, with Peirce’s phenomenological approach to consciousness. Peirce’s answers to the following contemporary issues are presented: phenomenological consciousness and the qualia, consciousness as self-controlled agency of humans, self-control and self-reflection, consciousness and language, self-consciousness and introspection, consciousness and the other, consciousness of nonhuman animals, and the question of a quasi-consciousness of the physical universe. A detailed account of Peirce’s three modes of consciousness is presented: (1) primisense, qualisense or feeling-consciousness, (2) altersense (consciousness of the other), and (3) medisense, the consciousness of cognition, thought, and reasoning. In contrast to consciousness studies that establish a rather sharp dividing line between conscious and unconscious states of mind, Peirce adopts the principle of synechism, the theory of continuity. For him, consciousness is a matter of degree. An important difference between Peirce’s concept of qualia and current theories of qualia in human consciousness is discussed. The paper shows how consciousness, according to Peirce, emerges from unconscious qualia and vanishes into equally unconscious habits. It concludes with a study of the roles of qualia, habit, and self-control in Peirce’s theory of signs, in particular in qualisigns and symbols, and the question of signs as quasi-conscious agents in semiosis.

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