Alterity Quotes

The self is constituted within a variety of arenas and in relation to multiple traditions. Self-hood, on this understanding, is both provisional and open-ended, and critically depends on the configuration of relationships between one's own groups and those cultures and values that are deemed 'other'. The regulation of alterity becomes a defining attribute of self-hood, as my sense of who I am is crucially mediated by an understanding of that which I am not (paraphrasing William Connolly). ~ Michael Kenny

Absolute alterity, as long as it remains absolute, cannot be apprehended at all; there is, effectively, no such thing. ~ Derek Attridge

One can speak of an alterity of desire - a paradigm defined outside the tired, tacitly accepted regime, but one comes up short when attempting to posit a framework of desire beyond available, known desires. ~ Jean Baudrillard

Cosmopolitanism seeks a _we_ that does not rely on the exclusion of _others_ but, instead, recognizes and confirms each other as part of the planetary _we_. The cosmopolitan _we_ is not grounded in a monolithic sameness but in a constant alterity and _ethical singularity_ of each individual human person regardless of one's national origin and belonging, religious affiliation, gender, race and ethnicity, class ability, or sexuality. ~ Namsoon Kang

To exist as an individual means not simply to be numerically distinct from other things but to be a self-pole in a dynamic relationship with alterity, with what is other, with the world. ~ Evan Thompson

There can only be a true life as an other life, and it's from the point of view of this other life that the ordinary life of ordinary people will be made to appear as precisely other than the true. I live in an other way, and through the very alterity of my life, I show you that what you are looking for is elsewhere than where you are looking, that the road you are taking is an other road than the one you should be taking. ~ Michel Foucault

Cosmopolitanism promotes a sense of new _we-ness as regarding every individual human being as a citizen of the cosmos. However, the _we-cosmic-citizens_ are not to promote the _we-ness-in-sameness_, but rather the we-ness-in-alterity_.Unlike the solidarity-in-sameness, cosmopolitan _solidarity-in-alterity_ celebrates the singularity and difference of each individual human being while not denying the historical necessity of the strategic construction of _we_ to challenge the very sociopolitically imposed category ~ Namsoon Kang

One should regard one's religious or denominational affiliation as a point of departure, a point of entry, not the point of arrival because on cannot confine God to a particular religion or faith tradition, and therefore should not claim one's exclusive ownership of God. Regarding one's religious or denominational affiliation as _accidentality_; not as _inevitability_, is important in religious discourse and practice because such a sense of _accidentality_ of one's affiliation allows a space of _alterity_ of reciprocal contestation and challenge, and a space of planetary gaze that sees others as fellow human beings, _regardless_. ~ Namsoon Kang

Too often, contemporary continental philosophers take the "other" of philosophy to mean literature, but not religion, which is for them just a little too wholly other, a little beyond their much heralded tolerance of alterity. They retain an antagonism to religious texts inherited straight from the Enlightenment, even though they pride themselves on having made the axioms and dogmas of the Enlightenment questionable. But the truth is that contemporary continental philosophy is marked by the language of the call and the response, of the gift, of hospitality to the other, of the widow, the orphan and the stranger, and by the very idea of the "wholly other," a discourse that any with the ears to hear knows has a Scriptural provenance and a Scriptural resonance. ("A Prologue", Journal of Philosophy and Scripture 1.1, Fall 2003, p. 1). ~ John D. Caputo

[T]raveling, a local is shocked to realize that in neighboring countries locals view him as a foreigner; between villages, clans, nations, and classes there are wars, potlatches, agreements, treaties, and struggles that remove the absolute meaning from the idea of the 'other' and bring out its relativity; whether one likes it or not, individuals and groups have no choice but to recognize the reciprocity of their relation. How is it, then, that between the sexes this reciprocity has not been put forward, that one of the terms has been asserted as the only essential one, denying any relativity in regard to its correlative, defining the latter as pure alterity? Why do women not contest male sovereignty? ~ Simone De Beauvoir