scholarly journals Identidade e lugar na metafenomenologia da alteridade Payayá

GeoTextos ◽  
2019 ◽  
Vol 15 (2) ◽  
Author(s):  
Jamille Da Silva Lima
Keyword(s):  
Latin American ◽  
Emmanuel Levinas ◽  
The Other ◽  
Main Question ◽  
Resistance Movements ◽  
The Face ◽  
Sense Of Identity ◽  
And Gender

A relação lugar-identidade apresenta uma ambivalência que vai da celebração à condenação, ganhando novo fôlego após os anos 1990 tanto com a relevância que os movimentos identitários de resistência (étnicos, raciais e de gênero) alcançaram, na luta pelo lugar, enquanto território, quanto na força que o clamor pelo respeito à diferença e pelo reconhecimento do sentido opressor e colonial da identidade receberam, questionando o papel dos processos de territorialização nos conflitos e na negação da diferença que promovem a captura do Outro pelo Mesmo. Deslocamos a questão da relação identidade-diferença para o nexo consciência-lugar, desfazendo esta associação que dá relevo ao sentido frente ao sem-sentido. A prevalência da consciência é compreendida como um dos instrumentos da razão imperialista-colonizadora, eurocêntrica, e por isso é necessário fissurá-la para um outro sentido geográfico de identidade. Mas como significar nossa relação geográfica e sua implicação para a identidade libertando-se das amarras da consciência e dos modelos coloniais de intelecção do ser? Este é o principal questionamento mobilizador do artigo, o qual será enfrentado a partir da experiência com os indígenas Payayá e da interlocução com a filosofia de Emmanuel Lévinas, como metafenomenologia, no sentido de um pensamento descolonial latino-americano. Abstract IDENTITY AND PLACE IN THE METAPHENOMENOLOGY OF THE PAYAYÁ’S ALTERITY The identity-place relationship presents an ambivalence that goes from celebration to condemnation, gaining a new impetus after the 1990s, both with the relevance that identity resistance movements (ethnic, racial and gender) have achieved, fighting for the place – as territory –, as with the strength that crying for respect differences and the oppressive and colonial sense of identity received, questioning the role of the territorialization processes in the conflicts and in the denial of the distinctions that promote the capture of the Other by the Same. We move the question of the identity-difference relationship to the nexus between consciousness-place, undoing this association that gives relevance to sense in the face of the non-sense. The prevalence of consciousness is understood as one of the instruments of the imperialist colonizing reason, Eurocentric, and therefore it is necessary to break it into another geographical sense of identity. But how do we give meaning to our geographical relationship and its implication to identity, freeing ourselves from the bonds of consciousness and the colonial models of the intellection of being? This is the main question that mobilized the paper, which will be faced from the experience with the Payayá natives and the interlocution with the philosophy of Emmanuel Lévinas, as methaphenomenology, toward a Latin American descolonial thinking.

Emmanuel Levinas: Um estudo sobre a ética da alteridade

2020 ◽  
Author(s):  
Abimael Francisco do Nascimento
Keyword(s):  
Emmanuel Levinas ◽  
Transcendental Philosophy ◽  
The Other ◽  
New Thought ◽  
Philosophical Criticism ◽  
The Face ◽  
The Subject ◽  
Theoretical Foundations ◽  
First Philosophy

The general objective of this study is to analyze the postulate of the ethics of otherness as the first philosophy, presented by Emmanuel Levinas. It is a proposal that runs through Levinas' thinking from his theoretical foundations, to his philosophical criticism. Levinas' thought presents itself as a new thought, as a critique of ontology and transcendental philosophy. For him, the concern with knowledge and with being made the other to be forgotten, placing the other in totality. Levinas proposes the ethics of otherness as sensitivity to the other. The subject says here I am, making myself responsible for the other in an infinite way, in a transcendence without return to myself, becoming hostage to the other, as an irrefutable responsibility. The idea of the infinite, present in the face of the other, points to a responsibility whoever more assumes himself, the more one is responsible, until the substitution by other.

Democratization in Serbia: An Analysis of Rational Choice and Structuralist Explanations

2015 ◽  
Author(s):  
Dunja Apostolov-Dimitrijevic
Keyword(s):  
Rational Choice ◽  
Path Dependence ◽  
Theoretical Perspective ◽  
Political Leadership ◽  
Decisive Role ◽  
The Other ◽  
Internal Factors ◽  
Transitional Societies ◽  
The Face

This paper explains political democratization in Post-Milosevic Serbia, utilizing two different accounts of the democratization process: one rooted in the rational choice framework and the other in structuralism. While rational choice explains the decisive role of political leadership in overcoming path dependence, the structuralist explanations show the transnational linkages that encourage democratization in the face of domestic setbacks. This particular debate between the two types of explanations represents the larger debate concerning the role of internal factors and external linkages in propelling democratization in transitional societies. The paper concludes by integrating the two sets of explanations offered by each theoretical perspective, in order to develop a coherent understanding of Serbia's democratization.   Full text available at: https://doi.org/10.22215/rera.v9i1.240

scholarly journals The Law Challenged and the Critique of Identity with Emmanuel Levinas

2021 ◽  
Author(s):  
Susan Petrilli
Keyword(s):  
Human Rights ◽  
Emmanuel Levinas ◽  
Object Relation ◽  
Legal Order ◽  
The Other ◽  
Ethical Orientation ◽  
New Humanism ◽  
Present Essay ◽  
The Face ◽  
The Subject

AbstractIdentity as traditionally conceived in mainstream Western thought is focused on theory, representation, knowledge, subjectivity and is centrally important in the works of Emmanuel Levinas. His critique of Western culture and corresponding notion of identity at its foundations typically raises the question of the other. Alterity in Levinas indicates existence of something on its own account, in itself independently of the subject’s will or consciousness. The objectivity of alterity tells of the impossible evasion of signs from their destiny, which is the other. The implications involved in reading the signs of the other have contributed to reorienting semiotics in the direction of semioethics. In Levinas, the I-other relation is not reducible to abstract cognitive terms, to intellectual synthesis, to the subject-object relation, but rather tells of involvement among singularities whose distinctive feature is alterity, absolute alterity. Humanism of the other is a pivotal concept in Levinas overturning the sense of Western reason. It asserts human duties over human rights. Humanism of alterity privileges encounter with the other, responsibility for the other, over tendencies of the centripetal and egocentric orders that instead exclude the other. Responsibility allows for neither rest nor peace. The “properly human” is given in the capacity for absolute otherness, unlimited responsibility, dialogical intercorporeity among differences non-indifferent to each other, it tells of the condition of vulnerability before the other, exposition to the other. The State and its laws limit responsibility for the other. Levinas signals an essential contradiction between the primordial ethical orientation and the legal order. Justice involves comparing incomparables, comparison among singularities outside identity. Consequently, justice places limitations on responsibility, on unlimited responsibility which at the same time it presupposes as its very condition of possibility. The present essay is structured around the following themes: (1) Premiss; (2) Justice, uniqueness, and love; (3) Sign and language; (4) Dialogue and alterity; (5) Semiotic materiality; (6) Globalization and the trap of identity; (7) Human rights and rights of the other: for a new humanism; (8) Ethics; (9) The World; (10) Outside the subject; (11) Responsibility and Substitution; (12) The face; (13) Fear of the other; (14) Alterity and justice; (15) Justice and proximity; (16) Literary writing; (17) Unjust justice; (18) Caring for the other.

Peripheral Facial Features Guiding Eye Movements and Reducing Fixational Variability

2021 ◽  
Author(s):  
Nicole X Han ◽  
Puneeth N. Chakravarthula ◽  
Miguel P. Eckstein
Keyword(s):  
Eye Movements ◽  
Spatial Configuration ◽  
Oculomotor System ◽  
Facial Features ◽  
Robust Solution ◽  
The Face ◽  
And Gender ◽  
Social Importance ◽  
Fixation Variability

Face processing is a fast and efficient process due to its evolutionary and social importance. A majority of people direct their first eye movement to a featureless point just below the eyes that maximizes accuracy in recognizing a person's identity and gender. Yet, the exact properties or features of the face that guide the first eye movements and reduce fixational variability are unknown. Here, we manipulated the presence of the facial features and the spatial configuration of features to investigate their effect on the location and variability of first and second fixations to peripherally presented faces. Results showed that observers can utilize the face outline, individual facial features, and feature spatial configuration to guide the first eye movements to their preferred point of fixation. The eyes have a preferential role in guiding the first eye movements and reducing fixation variability. Eliminating the eyes or altering their position had the greatest influence on the location and variability of fixations and resulted in the largest detriment to face identification performance. The other internal features (nose and mouth) also contribute to reducing fixation variability. A subsequent experiment measuring detection of single features showed that the eyes have the highest detectability (relative to other features) in the visual periphery providing a strong sensory signal to guide the oculomotor system. Together, the results suggest a flexible multiple-cue approach that might be a robust solution to cope with how the varying eccentricities in the real world influence the ability to resolve individual feature properties and the preferential role of the eyes.

The Great Complement Shift and the role of understood subjects: The case of fearful

2019 ◽  
Vol 53 (1) ◽  
pp. 51-86 ◽  
Author(s):  
Caroline Gentens ◽  
Juhani Rudanko
Keyword(s):  
The Other ◽  
Explanatory Factors ◽  
Diachronic Change ◽  
The Face ◽  
The Senses ◽  
Control Patterns ◽  
The One

Abstract This article reports on a corpus-based study of diachronic change and constructional competition in the system of English complementation, with a focus on variation in non-finite complements of the adjective fearful. Fearful occurs with prepositional (of -ing) subject-controlled gerunds and with to-infinitives, which can further be distinguished into subject extraposition, subject control, and tough-constructions. Recent decades show a drastic decline of the to-infinitival patterns, concomitant to the loss of one of the senses of fearful. We examine the diachronic distribution and competition of the two construction pairs that show functional overlap, i.e. tough-constructions and extraposition constructions on the one hand, and infinitival and gerundial subject-control patterns on the other. This allows us to show the import of the ‘Great Complement Shift’ in the face of constructional attrition and to investigate new principles motivating the choice for either the to-infinitival or the gerundial subject-control construction. More specifically, the study provides further evidence for the ‘Choice Principle’, which involves the (lack of) agentivity of the understood subject in the event described by the lower clause. In this way, the study adds new explanatory factors and descriptive insights to our knowledge of the broader diachronic change known as the Great Complement Shift.

B6112—Art after All: The Alleged Occupation of the Volksbühne am Rosa-Luxemburg-Platz

2018 ◽  
Vol 59 (2) ◽  
pp. 276-281
Author(s):  
Sarah Waterfeld
Keyword(s):  
Gender Inequality ◽  
Global Citizenship ◽  
Self Organization ◽  
World Community ◽  
Resistance Strategies ◽  
Theatre Production ◽  
The Face ◽  
And Gender ◽  
Rosa Luxemburg

B6112 is a collective anticapitalist, feminist, antiracist, and queer transmedial theatre production. Welcome to our artwork! Our theatre, our art, our poetry, and our work are weapons of struggle. Art does not take place in a political, social, or economic vacuum. Art takes place in world structured by imperialism and its slaughter, war, destruction, commerce, and slavery. Art must engage with this in both content and form. Otherwise it is obsolete. B6112 advocates a theatre that calls for revolution, reveals relationships of domination, denounces grievances, names guilty parties, presents resistance strategies, explores them, rejects them. B6112 stands for the elimination of nationalisms and gender inequality, for a global citizenship, for a world community in which all people peacefully coexist in equal living conditions. B6112 stands for self-organization and emancipation, for a hierarchy-free theatre that has a mimetic and thus exemplary effect on society. In the face of global disasters, we reject an entertainment theatre or a theatre of display that acts as an opiate in the society. Only when our goals have been achieved will we be able to renegotiate the role of the theatre for our society, redefine its content, and redefine the question of relevance.

The politics of (in)visibility displays: Ultra-Orthodox women manoeuvring within and between visibility regimes

2019 ◽  
Vol 73 (12) ◽  
pp. 1609-1631 ◽  
Author(s):  
Varda Wasserman ◽  
Michal Frenkel
Keyword(s):  
Gender Studies ◽  
Religious Community ◽  
The Other ◽  
High Tech ◽  
Collective Identities ◽  
Jewish Women ◽  
Matrix Of Domination ◽  
And Gender

How does the multiplicity of surveilling gazes affect the experience of employees subjected to a matrix of domination in organisations? Building on a case study of ultra-religious Jewish women in Israeli high-tech organisations, the article demonstrates how the intersectionality of gender and religiosity exposed them to a matrix of contradicting visibility regimes – managerial, peers, and religious community. By displaying their compliance with each visibility regime, they were constructed as hyper-subjugated employees, but simultaneously were able to use (in)visibility as a resource. Specifically, by manoeuvring between the various gazes and playing one visibility regime against the other, they challenged some of the organisational and religious norms that served to marginalise them, yet upheld their status as worthy members of both institutions. Juxtaposing theoretical insights from organisational surveillance and gender studies, the article reveals the role of multiple surveilling gazes in both the reproduction of minorities’ marginalisation, and their ability to mobilise it to maintain their collective identities.

‘I wanted to see if you are one of us’: The role of identity in the migration experience, a case study of Latin Americans in Australia

2020 ◽  
Vol 4 (1) ◽  
pp. 87-98
Author(s):  
Catherine Gomes ◽  
Glenda Mejía
Keyword(s):  
Latin American ◽  
Religious Affiliation ◽  
Economic Class ◽  
Migration Experience ◽  
Education Levels ◽  
Sources Of Support ◽  
And Gender ◽  
New Community

The literature on transnational migrations tells us that new migrants often look for points of similarity and familiarity with people in destination countries. Whether they intend to settle permanently or if they are transient and temporary, new migrants whatever their histories (e.g., as forced, lifestyle, economic, worker and study migrants) look to create connections with people in destination countries. These connections allow migrants to feel a sense of belonging through established or new community networks that anchor them in their adopted/host country. Moreover, these connections provide practical benefit in terms of allowing migrants to access sources of support (e.g., emotional) and information that are useful in navigating everyday life in the new country. Often, the connections that migrants make are with fellow migrants who are from the same country of origin or migrants from elsewhere primarily because of their shared migration experience. This shared migration experience though is subject to variables such as socio-economic class, education levels, religious affiliation and gender, or a combination of these, just to name a few. For migrants, connecting with people who they identify and recognize as fellow migrant actors, in other words, is a common, if not, instinctual occurrence for migrant belonging-making. While this article acknowledges the significance of the identity-migrant nexus by referring to two separate research projects conducted in Australia involving Latin American participants as a case study, it observes that migrants may also seek out those who they perceive to be fellow co-national/co-ethnic migrants through conventional or perceived visual and cultural markers.

Levinas in therapy

2018 ◽  
Vol 28 (3) ◽  
pp. 279-297
Author(s):  
Bob Plant
Keyword(s):  
Emmanuel Levinas ◽  
The Other ◽  
Potential Significance ◽  
Therapeutic Practice ◽  
Face To Face ◽  
Critical Questions ◽  
Conceptual Apparatus ◽  
The Face ◽  
Short Explanation ◽  
The Way

Emmanuel Levinas’ semi-phenomenological analyses of the “face-to-face” encounter with “the other” are frequently alluded to in the therapeutic literature. Indeed, for some therapists, Levinas provides the conceptual apparatus to reconfigure traditional therapeutic practice. While acknowledging the importance of his work, in this article I raise critical questions about the way Levinas’ ideas are often used by psychotherapists. The discussion is divided into five sections: First, I provide a short explanation of the motivations for writing this paper. Second, I offer an overview of some prominent themes therapists typically draw from Levinas’ writings. Next, I present my own reconstruction of the face-to-face encounter. Then, drawing on the previous reconstruction, I outline the main questions Levinas-inspired therapists need to address. Finally, I reconsider the potential significance of Levinas’ work for therapists.

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