Fyodor Dostoevsky’s novel The Brothers Karamazov continually challenges the reader with variations of this concept: “Heart of my heart, my joyful one you must know that verily each of us is guilty before everyone, for everyone and everything” (289). The challenge is twofold: how does one envision this utterance moving from the realm of philosophical abstraction to an ontology of responsibility, and what is the obligation I am failing to account for regarding everyone and everything? Contained in this utterance of guilt before all is the relationship between the individual and others; it posits an intrinsic alterity. The Brothers Karamazov does not depict the ethicality of alterity as a secular responsibility, but rather a profoundly Christian one aimed at refuting atheistic Sensualism. Chronologically, then, I will examine how the novel depicts the moral depravity of sensualistic philosophy, how alterity is an ethical demand of responsibility, how it functions as an ontological posturing prior to behavioral acts and cognition, and finally as one that it is inherently religious. Thus, this essay serves as model of how Emmanuel Levinas’s theory of the Other, could be applied to the extant of The Brothers Karamazov. / text

The preface gives the background of the postmodern religious context within which a “view of God to consider” has become problematic. The preface also gives the methodology as well as the rationale for the study. The article examines the anatheistic concept of God of the well-known philosopher of religion, Richard Kearney, in order to answer the question whether Kearney’s concept of God is to be regarded in our postmetaphysical age and why. Two books of Kearney are selected to analyse, namely The God Who May Be: A Hermeneutics of Religion (2001) and Anatheism: Returning to God after God (2011). The article indicates that the anatheistic God is not easy to identify and that it mostly involves a risk or wager of hospitality to recognize this God who is amongst other, “weak, functionalist, the other, the stranger and the incarnated kingdom of peace and love”. It is argued that although this non-metaphysical anatheistic God has some positive aspects (creativities, plurality, not militant or dogmatic), it remains difficult to mull over (and accept) this view of God for various reasons (weakness, functionality, unrecognizability). Kearney helps one however through his anatheistic concept of God to think new about the possibilities to “return to God after God” in our post-metaphysical age. / MPhil , North-West University, Potchefstroom Campus, 2015

The preface gives the background of the postmodern religious context within which a “view of God to consider” has become problematic. The preface also gives the methodology as well as the rationale for the study. The article examines the anatheistic concept of God of the well-known philosopher of religion, Richard Kearney, in order to answer the question whether Kearney’s concept of God is to be regarded in our postmetaphysical age and why. Two books of Kearney are selected to analyse, namely The God Who May Be: A Hermeneutics of Religion (2001) and Anatheism: Returning to God after God (2011). The article indicates that the anatheistic God is not easy to identify and that it mostly involves a risk or wager of hospitality to recognize this God who is amongst other, “weak, functionalist, the other, the stranger and the incarnated kingdom of peace and love”. It is argued that although this non-metaphysical anatheistic God has some positive aspects (creativities, plurality, not militant or dogmatic), it remains difficult to mull over (and accept) this view of God for various reasons (weakness, functionality, unrecognizability). Kearney helps one however through his anatheistic concept of God to think new about the possibilities to “return to God after God” in our post-metaphysical age. / MPhil , North-West University, Potchefstroom Campus, 2015

Dans son livre Espaces lointains, espaces rêvés dans la fiction romanesque du Grand Siècle, Marie-Christine Pioffet termine l’examen du « pays de la soie » (159) par un constat que l’image de la Chine au XVIIe siècle est en fait véhiculée par « les mythes de la chorographie romanesque » (32), et qu’« il faudra attendre encore un siècle pour qu’émerge un véritable exotisme chinois » (176) dans l’écriture de fiction. Qu’est-ce qui explique et définit ce véritable exotisme chinois? Comment l’Autre chinois est-il construit dans divers genres romanesques du XVIIIe siècle? Quel rôle cet Autre joue-t-il dans une réflexion idéologique et esthétique des auteurs sur les dichotomies très discutées à l’époque, soit Moi/Autre, général/particulier et universalisme/relativisme? Telles sont les questions que cette thèse se propose de traiter, en analysant les représentations de l’altérité dans les œuvres romanesques incluant les figures de la Chine et des Chinois. Notre travail commencera par une présentation de l’évolution historique des relations franco-chinoises. Il s’agira de définir, ensuite, le concept d’altérité même et ses implications dans les sciences humaines et sociales, vu que ces domaines influencent les images littéraires de l’Autre. En exploitant des développements élaborés par Todorov, Segalen, Levinas, Bakhtine, Genette et d’autres encore, nous examinerons les multiples représentations de l’altérité chinoise dans 27 récits de fiction écrits au XVIIIe siècle. Il sera question de repérer des nuances dans les figures de l’Autre créées par trois formes de fiction : le conte, l’histoire galante et le roman. Quatre ouvrages seront étudiés en détail pour mettre au jour divers enjeux de l’intérêt pour l’Autre à cette époque: les Nouvelles et galanteries chinoises (1712) attribuées à Mme de Villedieu, La Princesse de Babylone (1768) de Voltaire, les Lettres chinoises ou correspondance philosophique, historique et critique (1739-1740) du marquis d’Argens et le Roman historique, philosophique et politique de Bryltophend (1789) de Le Breton. Ces analyses feront voir que si le XVIIIe siècle marque l’avènement d’un véritable exotisme chinois, son intérêt croissant pour l’Autre particulier fait partie intégrante de la recherche des valeurs universelles, partagées par tous les peuples, laquelle caractérise l’esprit et la démarche des Lumières. / Thesis (Ph.D, French) -- Queen's University, 2013-03-25 11:02:58.324

Comment faire l’amour avec un Nègre sans se fatiguer (1985) by Dany Laferriere and L’art du maquillage (1997) by Sergio Kokis, are two novels that are part of what is known as migrant literature in Quebec. Both explore the question of identity and alterity, one from a racial perspective and the other, from an individual and artistic one. If, on the one hand, the presence of otherness within identity refers to the importance of the other for the subject within the diegesis of the novels, on the other hand, it also represents the trace of a discursive other in the writing of the two novels. Hence, this thesis explores the importance of the other through a study of intermedial references to four paintings that prove to be significant for a better understanding of both novels. In Laferrière’s novel, the subject objectifies the other through his perception and his literary creation, and through this process, he objectifies himself. In Kokis’s novel, not only does the subject’s quest to reach the real Other end in failure, but by representing the other in art, he will eventually change the other’s identity. Acting as a theoretical framework for this analysis are Jacques Lacan's psychoanalytic studies on the relationship between the subject and the other, and Irina O. Rajesky’s and Peter Wagner’s respective theoretical texts on intermediality, with the help of which the links between the paintings and the themes at play in the novels are explored. / Thesis (Master, French) -- Queen's University, 2010-09-29 17:17:50.692

Abstract The city is a complex space, comprised of a multitude of cultures, languages, and influences that interact, clash, and communicate, resulting in a space of dynamic violence. It is through this violent interaction of different forces that the city attains its potential as a space offering hope and opportunity. Such fragmentary and rapidly changing influences do, however, present problems for the investigation and interpretation of the city, in that conclusions seem only fleeting and provisional. For this reason, it is important to write towards a universal hope for the city; a hope that can never truly apply in practice, but nonetheless extends an inextinguishable hermeneutical possibility to all cities. In the Western, Judeo-Christian framework, the intersection of universalism, hermeneutics, and the city begins with the collapse of the Tower of Babel. Through violent rupture, humanity’s differences are revealed and thus a Fall into a schema of translation occurs, where humanity must exist side-by-side with each other in the absence of divine presence. Subsequently, cities are necessarily diverse and violent, for it is alterity that allows for cities to contain hope for something other than what is. To prevent the city from becoming totalitarian and without hope, alterity must be consciously maintained in both the physical environments of the suburb and the city-centre, and in the idea of the city: what the city could be. Achieving alterity in the suburb and city-centre requires hospitality toward the other, an openness to the other that coincides with a schema of justice. The maintenance of alterity in the idea of the city requires a messianic conception of hope that cannot be called forth, and remains perpetually as a possibility that is no possibility, violently rupturing all claims of completion in the present. With the extension of hospitality and justice, combined with the conscious maintenance of alterity, the violence inherent in the interaction of different forces in the city is put to its most positive and regenerative applications.

Na literatura acadêmica sobre possessão, é comum encontrar a observação de autores a respeito da existência de processos de construção e transformação identitários presentes neste tipo de culto. O objetivo do presente estudo foi analisar os possíveis processos de transformação identitária em um terreiro de umbanda. O método adotado foi a observação participante, com a realização de entrevistas semi-estruturadas, sendo utilizado para efeito de análise subsídios da psicanálise lacaniana. Os resultados apontaram para a possessão enquanto um momento de expressão de elaboração de aspectos pessoais por meio de símbolos umbandistas. Esses mesmos símbolos apareceram de maneira circulante e cambiante para toda a comunidade do terreiro, sendo sua manifestação colocada em ato, na intersecção narrativa e na criação de metáforas e imagens, dotadas de uma função estética. Na análise do processo de \"desenvolvimento mediúnico\" ficou sinalizada a possibilidade de a participação no culto ser uma oportunidade de elaboração da própria história e da identidade dos próprios médiuns. / In the academic literature about possession, it is common to find author\'s observations about the existence of an identity process taking place in this kind of cult. The objective of the present study was to analyze the personal identity transformation process in one of the umbanda place\'s cult. The approach adopted was the participant observation and interviews, using Lacan\'s theory to ground the analysis. The results showed the possession as a moment of expression and as an opportunity for mediuns to elaborate personal aspects through umbandistas\'s symbols. These symbols appeared in an itinerant and changing way for the whole community, by their manifestations put in act, in the spirit\'s narrative and on the creations of metaphors and images, endowed with aesthetic functions. In the process analysis of \"a medium development\" it was perceptive that the participation in the cult may be an opportunity of elaboration for the mediuns of their own history and identity.

O presente trabalho consiste em um estudo acerca do impacto psíquico provocado pela experiência da alteridade. Com efeito, enfatizando a dimensão inconsciente que permeia tanto a prática clínica quanto a pesquisa com grupos das mais diversas naturezas, visa estabelecer pontos de contato entre a antropologia e a psicanálise no terreno interpretativo e político da negociação de sentido. Para tanto, realizou um percurso histórico por algumas das principais escolas da antropologia para, em tal movimento, localizar um contraponto nas matrizes dessa disciplina que pode ser qualificado como \"explicação\" versus \"compreensão\". Ou seja, trata-se da maior ou menor afirmação da capacidade de traduzir ou representar objetivamente as diferenças expostas por culturas alheias. Visando propor saídas para tal dilema ao mesmo tempo ético e epistemológico, este estudo ampliou tal discussão para nela incluir um outro ramo do saber: a psicanálise. Então, pela via de leituras pormenorizadas dos conceitos de \"inquietante\" e de \"construção\", alcançou a idéia de que a diferença imposta pelo outro no contexto da clínica é inseparável da diferença do Inconsciente, dono de uma narrativa e de uma temporalidade particulares que se recusam a obedecer aos ditames do pensamento representacional. Em decorrência disso, o estranho e o negativo do encontro analítico passam a aparecer como lugares do possível, ampliando o conceito de alteridade e as capacidades da interpretação - agora um meio termo entre a produção de sentido e a experiência do vazio. Eis a lição da não-lição proposta por este inquietante outro do Inconsciente à etnografia e mesmo às chamadas Ciências Humanas como um todo: admitir a possibilidade do sentido, mas não necessariamente o seu encerramento, fornecendo assim uma expressão menos comprometida a um estrangeiro agora irredutível a códigos pré-estabelecidos. Isso significa a admissão de que o movimento do conhecimento não pode prescindir da criação de espaços para o novo e mesmo para o desconcertante, incluindo-se aí tudo aquilo que escapa à procura racional, como os afetos, as surpresas e, com eles, uma por vezes dolorosa - mas, ao mesmo tempo, potencialmente criativa - sensação de incompletude. / This work studies the psyquic impact provoked by the experience of otherness. Furthermore, emphasizing the unconscious dimension that is present in clinical practice and in researches concerning groups of different natures, it intends to establish points of contact between anthropology and psychoanalysis in the political and interpretative field of negotiation of meaning. To pursue this aim, it performed an historical review of the contributions of some of the most important anthropological schools, locating in the matrix of this discipline a counterpoint that can be qualified as \"explication\" versus \"comprehension\". In other words, the problem here is to affirm the major or minor capacity to traduce or represent objectively the differences exposed by alien cultures. In a way to propose some possibilities for this ethical and epistemological dilemma, the present study extended this discussion to include on it the knowledge brought by psychoanalysis. Therefore, by detailed readings of the concepts of \"uncanny\" and \"construction\" it reached the idea that the difference imposed by the other in the clinics is not separated from the difference of the Unconscious, owner of particulars narrative and temporality that refuse to obey the principles of representational thought. Because of that, the strangeness and the negative of the analytic encounter become places of possibility, amplifying the concept of otherness and the capacities of interpretation - now placed in a mid-point between the production of sense and the experience of emptiness. That\'s the lesson of non-lesson proposed by this uncanny other of the Unconscious to ethnography and even to Human Sciences as a whole: to admit the possibility of sense, but not necessarily its ending, offering a less compromised expression to a stranger that now cannot be reduced to previously set codes. This means to admit that the movement of knowledge cannot give up the creation of spaces to the new and even to what is disconcerting, including all that escapes a rational search, like feelings, surprises and, together with them, a sometimes painful - but also potentially creative - sensation of incompleteness

In the late 1640s, Giovanni Benedetto Castiglione produced two series of etchings, which historians have named his Oriental Heads, depicting a variety of figures in exotic headgear. The persistence of Oriental headdresses throughout the series suggests a pervasive interest in costume on the part of both Castiglione and his society. In the seventeenth-century Western European imagination, the turbaned figure represented the epitome of alterity: the Ottoman Turk. Signed “CASTIGLIONE, GENOVESE,” the etchings reveal the artist’s important Genoese origins as a part of his artistic identity. Castiglione’s eccentric tendencies, especially in his own personal mode of dress, coupled with the prevalence of exotic costume in the Oriental Heads speaks to the artist’s self-fashioned image as a fashionable, yet controversial eccentric persona. These etchings were tools to attract potential patrons, encourage buyers to purchase the etchings, and above all, to fashion his artistic identity in the international art center of Rome.

This thesis considers the condition of homelessness through its marginal position against society. Exteriority is often perceived as an abnormal state to be resolved through assimilation. To investigate it in its <em>relationship</em> with the inside, as opposites in a field of interaction, implies a constant state of reaction and change, instead of one that rests in a resolution. The thesis takes this form of continuous shifting between perspectives, media, scale of interaction, and locations, both physical and psychological. Its journey constitutes a search for a middle ground between absolute power and absolute freedom, interiority and exteriority, and an exploration into the possibilities for interaction in this strange and uncertain place. <br /><br /> Through this strategy, the thesis removes the issue of homelessness from the conventional framework of an economical problem, to understand it instead as an existential reality. Homelessness becomes an experience that involves real people and unseen identities; the shifts in the form of this work reflect the subtle idiosyncracies that arise from this subjective reading. In its exteriority, homelessness is related to the psychoanalytical notion of otherness: a quality that is emotional and uncontrolled, and exists outside of social laws. As a threat to public order, this quality is undesireable within society. Thus, the Other is an identity that becomes subjugated and hidden through the exercize of power. The thesis relies on established ideas, including Michel Foucault's exposure of this social repression, R. D. Laing's empathetic perception of ontological insecurity, and Julia Kristeva's essay on abjection, to give context to its ambiguous subject. Set against the tentative narration and notation of lived experiences, they seek to uncover the subjective identity of the Other, and to grasp the significance of his expulsion from the interior. The intention of this work is not to judge, or to implement solutions. Rather, it is passive and receptive, and exists largely in the mere <em>confrontation</em> of this estranged condition. <br /><br /> Out of this confrontation, the voices that were buried begin to emerge and assert themselves. Narrative, criticism, design, and visual essay become the vehicles that convey these voices and the multiplicity of their existential experiences, forming a reality from that which was previously invisible to the objective city. This mapping is a construction of displaced identities. The synthesis of these elements exposes the grounds for the possibility of new connections between individuals.