One writes because one has been touched by the yearning for and the despair of ever touching the Other.
Charles SimicTags: poetry writing the-other
Liberal attitudes towards the other are characterized both by respect for otherness, openness to it, and an obsessive fear of harassment. In short, the other is welcomed insofar as its presence is not intrusive, insofar as it is not really the other. Tolerance thus coincides with its opposite. My duty to be tolerant towards the other effectively means that I should not get too close to him or her, not intrude into his space—in short, that I should respect his intolerance towards my over-proximity. This is increasingly emerging as the central human right of advanced capitalist society: the right not to be ‘harassed’, that is, to be kept at a safe distance from others.
Slavoj ŽižekTags: freedom the-other contemporary-society
The relation to the other is not epistemological, but ethical, and the whole attempt to accomodate or account for the other within the confines of my experience already constitutes a breach of this fundamental ethical relation. The other is precisely that which cannot be the object of my experience in the sense of being completely manifest within it, and so cannot be construed as a phenomenon at all.
David R. CerboneTags: ethics connectedness phenomenology the-other
There are three basic problems: how a mind can know the world of nature, how it is possible for one mind to know another, and how it is possible to know the contents of our own minds without resort to observation or evidence. It is a mistake, I shall urge, to suppose that these questions can be collapsed into two, or taken into isolation.
Donald DavidsonTags: phenomenology the-world the-other the-self intersubjectivity
The human mind is only capable of absorbing a few things at a time. We see what is taking place in front of us in the here and now, and cannot envisage simultaneously a succession of processes, no matter how integrated and complementary. Our faculties of perception are consequently limited even as regards fairly simple phenomena. The fate of a single man can be rich with significance, that of a few hundred less so, but the history of thousands and millions of men does not mean anything at all, in any adequate sense of the word. The symmetriad is a million—a billion, rather—raised to the power of N: it is incomprehensible. We pass through vast halls, each with a capacity of ten Kronecker units, and creep like so many ants clinging to the folds of breathing vaults and craning to watch the flight of soaring girders, opalescent in the glare of searchlights, and elastic domes which criss-cross and balance each other unerringly, the perfection of a moment, since everything here passes and fades. The essence of this architecture is movement synchronized towards a precise objective. We observe a fraction of the process, like hearing the vibration of a single string in an orchestra of supergiants. We know, but cannot grasp, that above and below, beyond the limits of perception or imagination, thousands and millions of simultaneous transformations are at work, interlinked like a musical score by mathematical counterpoint. It has been described as a symphony in geometry, but we lack the ears to hear it.
Stanisław LemGiese was an unemotional man, but then in the study of Solaris emotion is a hindrance to the explorer. Imagination and premature theorizing are positive disadvantages in approaching a planet where—as has become clear—anything is possible... The fact is that in spite of his cautious nature the scrupulous Giese more than once jumped to premature conclusions. Even when on their guard, human beings inevitably theorize.
Stanisław LemTags: the-other impartiality
It was not possible to think except with one’s brain, no one could stand outside himself in order to check the functioning of his inner processes.
Stanisław LemTags: aliens the-other impartiality
How do you expect to communicate with the ocean, when you can’t even understand one another?
Stanisław LemSince we are not yet fully comfortable with the idea that people from the next village are as human as ourselves, it is presumptuous in the extreme to suppose we could ever look at sociable, tool-making creatures who arose from other evolutionary paths and see not beasts but brothers, not rivals by fellow pilgrims journeying to the shrine of intelligence. Yet that is what I see, or yearn to see. The difference between raman and varelse is not in the creature judged but in the creature judging, and when we declare an alien species to be raman, it does not mean that they have passed a threshold of moral maturity. It means that we have.
Orson Scott CardTags: science-fiction hegel the-other alien
...when do I actually encounter the Other 'beyond the wall of language', in the rel of his or her being? Not when I am able to describe her, not even when I learn her values, dreams, and so on, but only when I encounter the Other in her moment of jouissance: when I discern in her a tiny detail (a compulsive gesture, a facial expression, a tic) which signals the intensity of the real of jouissance. This encounter with the real is always traumatic; there is something at least minimally obscene about it; I cannot simply integrate it into my universe, there is always a gulf separating me from it.
Slavoj ŽižekTags: the-other lacan jouissance the-real
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