Description New single release from Granrodeo is used as opening theme for "Kuroko no Basket" anime second season.
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In Stock at Supplier: In Being and Nothingness: An Essay on Phenomenological Ontology , Jean-Paul Sartre — applied the dialectic of intersubjectivity to describe how the world is altered by the appearance of the Other, of how the world then appears to be oriented to the Other person, and not to the Self. The Other appears as a psychological phenomenon in the course of a person's life, and not as a radical threat to the existence of the Self. In that mode, in The Second Sex , Simone de Beauvoir — applied the concept of Otherness to Hegel's dialectic of the " Lord and Bondsman " Herrschaft und Knechtschaft and found it to be like the dialectic of the Man—Woman relationship, thus a true explanation for society's treatment and mistreatment of women.
Lacan associated the Other with language and with the symbolic order of things. That the Other could be an entity of pure Otherness of alterity personified in a representation created and depicted with language that identifies, describes, and classifies. In the psychology of the mind e.
Laing , the Other identifies and refers to the unconscious mind , to silence , to insanity , and to language "to what is referred and to what is unsaid". Likewise, problems arise from unethical usages of the terms The Other, Otherness, and Othering to reinforce ontological divisions of reality: In Totality and Infinity: As a challenge to self-assurance, the existence of the Other is a matter of ethics, because the ethical priority of the Other equals the primacy of ethics over ontology in real life. The others that obsess me in the Other do not affect me as examples of the same genus united with my neighbor, by resemblance or common nature, individuations of the human race, or chips off the old block The others concern me from the first.
Here, fraternity precedes the commonness of a genus. My relationship with the Other as neighbor gives meaning to my relations with all the others.
Derrida proposed that the absolute alterity of the Other is compromised because the Other is other than the Self and the group. That logical problem has especially negative consequences in the realm of human geography when the Other person is denied ethical priority in geopolitical discourse. Hence, the use of the language of Otherness in the anthropological discourse Oriental Studies about Western encounters with non—Western cultures preserves the dominantor—dominated discourse of hegemony , just as misrepresenting the feminine as Other reasserts male privilege as primary in social discourse.
In The Colonial Present: Bush — to the terrorist attacks on 11 September reinforced philosophic divisions of connotation and denotation that perpetuated the negative representation of the non-Western Other, when he rhetorically asked the U. President Bush's rhetorical question led the U. To build a conceptual framework around a notion of Us-versus-Them is, in effect, to pretend that the principal consideration is epistemological and natural—our civilization is known and accepted, theirs is different and strange—whereas, in fact, the framework separating us from them is belligerent, constructed, and situational.
The contemporary, world system of post-colonial , nation-states with interdependent politics and economies was preceded by the European imperial system of colonies settler and economic in which "the creation and maintenance of an unequal economic, cultural, and territorial relationship, usually between states, and often in the form of an empire, [was] based on domination and subordination.
The imperial conquest of "non-white" countries was intellectually justified with the fetishization of the Eastern world, which was effected with cultural generalizations that divided the peoples of the world into the artificial, binary relationship of "The Eastern World and The Western World", the dichotomy which identified, designated, and subordinated the peoples of the Orient as the Other—as the non—European Self. The practice of Othering was the prevalent cultural perspective of the European imperial powers, which was supported by the fabrications of scientific racism , such as the pseudo-intellectual belief that the size of the cranium of the non—European Other was indicative of the inferior intelligence of the coloured peoples designated as the non-white Other.
In , the United Nations officially declared that the differences among the races were insignificant in relation to the anthropological sameness among the peoples who are the human race. Despite the facts, in the U.
S however, an "illegal immigrant" is someone who does an act that is not legal, which is to march on a foreign land uninvited and through trickery. Maintaining an empire requires the cultural subordination of the Other into the subaltern native the colonized people , which facilitates the exploitation of their labour, of their lands, and of the natural resources of their country as a colony of the motherland. To realise those ends, the process of Othering culturally justifies the domination and subordination of the native people, by placing them as the Other at the social periphery of the geopolitical enterprise that is colonial imperialism.
The colonizer creates the Other with a false dichotomy of "native weakness" social and political, cultural and economic against the "colonial strength" of imperial power , which can be resolved only with the noblesse oblige of racialism—the "moral responsibility" that psychologically authorizes the colonialist Self to unilaterally assume a civilizing mission to educate, convert, and culturally assimilate the Other into the empire.
In the praxis of colonialism , the native populace constitute the Other whom the colonizers mean to dominate in order to civilise and save them in the course of exploiting the natural and human resources of the natives' homeland.
The Other self
The existential philosopher Simone de Beauvoir applied Hegel 's conception of "the Other" as a constituent part of self-consciousness to describe a male-dominated culture that represents Woman as the sexual Other in relation to Man. In the cultural context of the Man—Woman binary relation, the sexual Other is a minority , the least-favoured social group, usually the women of the community, because "a man represents both the positive and the neutral, as indicated by the common use of [the word] Man to designate human beings in general; whereas [the word] Woman represents only the negative, defined by limiting criteria, without reciprocity" from the first sex, from Man.
The Second Sex In , Betty Friedan substantiated the ordinate—subordinate nature of the Man—Woman sexual relation as social identity. When queried about their post-graduate lives, the majority of women interviewed, at a university-class reunion, used binary gender language, and referred to and identified themselves as their roles wife, mother, manager in the private sphere.
They did not identify their own achievements career, job, business in the public sphere of life. Unawares, the women had conventionally automatically identified themselves as the social Other.
Although the nature of the social Other is influenced by the society's social constructs social class , sex , gender , as a human organisation, society holds the power social and political to formally change the social relation between the male-defined Self and Woman , the non-male Other. The Feminine Mystique The feminist philosopher Cheshire Calhoun deconstructed the concept of "the Other" as the female-half of the binary-gender relation of the "Man and Woman" concept.
Deconstruction of the word Woman —from subordinate in the "Man and Woman" relation—conceptually reconstructed the female Other as the Woman who exists independently of male definition rationalisation ; independent of the patriarchy who formally realise female subordination with binary-gender usages of the word Woman.
In the essay "Feminism is Humanism. So Why the Debate? In feminist definition, Women are the Other but not the Hegelian Other and are not existentially defined by the demands of Man. Women are the social Other who unknowingly accept subjugation as part of subjectivity. Hence, the harm of Othering arises from the asymmetric nature of sex and gender roles, which arises accidentally and "passively" from natural and unavoidable intersubjectivity. The social-exclusion function of Othering a person or a social group from society, for being different from the norm of the Self , is understood in the socio-economic functions of gender a social construct and sex biological reality.
In a society where heterosexuality is the social norm, "the Other" refers to and identifies the same-sex orientation, lesbians women who love women and gays men who love men , people identified as "deviant" from the binary socio-sexual norm.
GRANRODEO – The Other self – JpopTime
To neutralise Othering, LGBT communities queer a city, create social spaces, that use the city's spatial and temporal plans to allow the LGBT community free expression of social identity i. Regarding the production of knowledge about the Other, Michel Foucault and the Frankfurt School identified the process of Othering as everything to do with the creation and maintenance of imaginary representations—"knowledge of the Other"—in service to geopolitical power and domination.
The representations of the Other metaphoric, metonymic, anthropomorphic are manifestations of the Western cultural attitudes inherent to the European historiographies of the non—European peoples labelled as "the Other". Using analytical discourses academic and commercial, geopolitical and military the dominant ideology of the colonialist culture explains the Eastern world to the Western world, using the binary relationship of the European Self confronting the non—European Other from overseas.
In the 19th-century historiographies of the Orient as a place, European Orientalists studied only what they argued was the high culture —the languages and literatures, the arts and philologies—of the Middle East as a cultural region, rather than as a geopolitical place inhabited by different peoples and societies.
If this definition of Orientalism seems more political than not, that is simply because I think Orientalism was, itself, a product of certain political forces and activities.