The Self & The Other in The discourse of The Marginalized Theater in the United States after 1968" "Socio-cultural study" (original) (raw)

Self, Other, Other-Self: Going Beyond the Self/Other Binary in Contemporary Consciousness

Journal of Comparative Research in Anthropology and Sociology. , 2011

Primarily relying on the work of W.E.B. Du Bois and Niklas Luhmann, this article discusses the effects of the mass media on contemporary consciousness, identity and self/other relations. This article proposes an approach to the self/other binary which opens up the possibilities for relations between individuals by including a third term, the other-self, which allows for a fluid, contextualized understanding of the self in a spectrum of relatedness to others in any given moment.

The Perfect Misunderstanding, Part 2: The Question of ‘Self’ in the Realization of ‘Other

The first part of this study has suggested that what has been happening between the West and the Arab east, since before 9/11, is no more than a very unique, but extremely complex, kind of misunderstanding, in which codified cultural objects fall within both cultures’ widely accepted de-codification processes to mean almost exactly the opposite of their intended significance in what the first part has termed as the perfect miss-understanding. A key, perhaps the key, statement in this complex psycho-cultural phenomenon has to be doing with these cultures’ most public, and simultaneously specific, concepts of the ‘other’. This part of the study offers a redefinition of this concept from the unique perspective of both cultures concomitantly. It will suppose that such a realization can only truly exist when, and only when, questions of identity are somehow devoid of their inherent complexity to be wrapped around mostly aesthetic, rather than rational, acceptance of the ‘self’. In this regard, the most public of cultural discourses seem to echo the most particular or elitist in both cultures with very few exceptions; hence: the perfect misunderstanding. Literary expressions, even the most experimental and multi-layered, offer as vivid an example as the most common of mass media expressions. This part of the study intends to probe this dimension within the framework of our original concept of the relationship between these cultures using the most relevant of critical or philosophical reflections. The main question is, of course, what happens when identity attempts to realize the ‘other’ on the basis of an aesthetic ‘self’? Is there an alternative understanding; how?

The Self-Concept and its Dialectical Limitations Upon the Otherness of Contingency

Epistemology is an act of experience and an experience of the act, where of course proportions of conceptual universalized forms express existence as a self in relation to its Other through reified forms that have been represented throughout the context of an ontological projection of its signification, and what has been signified to the Other as a dialectical transmission or positing of objects in flux that have become determinable interobjectively. Where noematic components of the ontical existence sparks the world mind, the subject engages it through its abstract semiotic reflections and significations. In post-industrial times, this determines the cultural mass of representations, or the cultural signifier that bears a striking resemblance to the universal consciousness of Kant, Hegel or Marx. As a totality it has been founded by the representational Other that imposes the limitations upon Being that render sublation an abstract necessity, yet through a universal consciousness in-itself can act toward the sublated negation of the being-in-itself where it has been detached from its own subjectivity into a concretion of essence.

THE SELF AND THE OTHER: THE PURPOSE OF DISTINCTION1

Citeseer

In this paper, the nature of distinction drawing, in the sense of George Spencer Brown, is examined with special reference to the distinction between the self and the other. It is noted that a distinction, which must draw its self, also requires an other and a transfer distinction, both within a particular distinction and for that distinction to be part of, and that these can generate the purpose of the distinction as becoming, of, by and for itself.

Rethinking 'Us' and 'Them': The Origins and Problematics of Self and Other

NTU Philosophical Reviews , 2023

The binary notion of Self-and-Other has existed as the basis of linguistic, epistemological, metaphysical, and psychological structuring of the world since the inception of thinking. It was assumed that the Self derives its meaning by its contrast with the Other-how it is defined and constructed. Understood broadly, the Other may refer to an individual or a group, a psychological element other than the normative self, or an alternative reality. "Self and Other," therefore, not only has rich layers of meanings throughout the history of philosophy but also carries important contemporary significance. In practical application, such a conceptual framework has functioned, implicitly or explicitly, as the hypothesis underlying theories and practices in self-knowledge, interpersonal relationships, morality, law, economics, distribution of resources, health care, governance, politics, social policies, as well as gender and race relations. The "self-other" problematic appears again and again in the apparatus and vocabulary of a string of thinkers throughout the history of philosophy.

THE SELF IN THE WORLD: OVERCOMING CLASSICAL DUALISM AND SHAPING NEW LANDMARKS

Anthropological Measurements of Philosophical Research, 13, 2018

Purpose. Based on tracing dualistic tendencies in the history of the concept "self" formation, the paper aims to clarify in what way dualismcontradistinction of the self and sociality, in particularis being overcome in phenomenological and hermeneutic approaches to the self. Methodology. The systematic and integrative approaches, hermeneutic, phenomenological and retrospective methods, comparative analysis, description and synthesis underlie the research conducted in this paper. Theoretical basis. The development of the concept "self" is traced based on historical retrospective of its definitions. The paper shows the influence of Kantian interpretation of the self upon the contemporary approaches, presents the comparative analysis of the most recent definitions of the self and illustrates the study results on the relation of the self to the body, the world, the narration and the identity with reference to Martin Heidegger, Paul Ricoeur and Charles Taylor in particular. Originality. An integration of phenomenological and hermeneutic approaches to the self is introduced in the paper. It is argued that phenomenological and hermeneutic interpretations can be represented as complementing each other, since they share the anti-dualist perspective and interweave in description of the key aspects of the self, particularly sociality and language. Conclusion. Dualism is overcome in the contemporary interpretations of the self as it is clear from the phenomenological and hermeneutic approaches example. There is no more acute opposition between the self and the world, the self and the body, the self and the social life of a person. The self is considered as "being-in-the-world" which unfolds through intersection of different dimensions: subjectivity, body, temporality, language and sociality. Sociality provides the self with a moral framework through identity and enables conditions for person's self-fulfillment, since the self reaches completeness only by transcending itself towards the others. The modern discovery of the self entails the need to invent a new type of solidarity.

The Dialectical Self-Concept of the Social

This work is an assemblage of the social and the conceptual, the singular and the total into a broad reaching exposition of how beings may be symbolized and signified ontologically to subject-objects. At book length it negotiates an argument for the transcendental without taking leave of the horizons of production and how the represented world appears thereto.

Otherness and the Nature of the Multifaceted Self

Res Cogitans, 2015

The other or otherness is the ability to objectify a part of self, another person, and/or a group of people that results in an imbalance of power. The human ability to other allows for detachment to happen in social and personal relationship, which affects the self-perception and identity. Hegel argues in the Phenomenology of Spirit the very nature of an interdependent relationship, which expresses identity through the Lord and bondsman. I will argue how extreme detachment and disassociation between human beings has created a complex phenomenon and has redefined what it means to be human in relation to social superstructures. Social superstructures have defined and created norms and morality of societies and cultures, which then creates a division of those who fit these standards and those who do not. Traditionally philosophy and other forms of academic scholarship have focused upon the inequality of power and privilege and examined the relationship of the oppressed to their oppressor. Oppressed groups then have organized to articulate their collective experience, developed academic theory, and social movements to further identify the reality of otherness they experience. I will further explore this through the scholarship of Patricia HillCollins, Peg O'Connor, and Iris Young. This paradigm as power and oppression is also referenced to as political identity; however, I believe this method stratifies the multifaceted nature of the human self and needs to be restructured to uncover a richer sense of authenticity. In this paper I will argue how paradigms of otherness can be used to positively cultivate the multifaceted parts of the self. As an example of someone who lived out of her multifaceted nature of self, I will examine the life of Gloria Anzaldúa. The two primary aspects of social superstructure influences on the self are societal and relational. I will explore how societal influences are the social groups in which an individual identifies based upon social position and life experience. The multifaceted social parts of the self include: class, race, gender, sexuality, physically and psychologically ability, religion/spirituality, age. Relational influences are the intimate relationships, which influence and shape an individual's identity and perception of self. These multifaceted relational parts include: family and friends. Living towards one's authentic self is complete balance and interaction of all multifaceted parts of the self that make up identity in the pursuit of answering the life long question of, "who am I?" The authentic self is one who can identify the social impositions, which oppress or privilege oneself and recognize the balance of all social roles in relation to personal experience and formation. The authentic self is never completely autonomous but conscious of social barriers or privileges that make up one's personal identity, and is an expression of genuine balance. I believe that Anzaldúa expresses this in her life experiences, as a Chicana Lesbian, and so I will reference her experiences to further examine these arguments.