Abstract: This essay outlines how Western culture, and in particular the practice of architecture, has failed to develop a nuanced and ethical approach to alterity. It examines Maurice Merleau-Ponty's conception of the flesh as a process of continual self-interrogation through perceptual acts that intertwine communality and difference, establishing a shared world through interlocution, and explores how the work of Merleau-Ponty and Luce Irigaray augment each other to deepen our understanding of alterity. It then examines architectural design as an intercorporeal and intersubjective act that creatively refigures sedimented spatial and social habits. Using the example of an architectural design studio, it demonstrates how designers can critically confront nuances of alterity through investigating the corporeal and social depths of architecture.

Abstract: I am waiting for them to stop talking about the “Other,” to stop even describing how important it is to be able to speak about difference. It is not just important what we speak about, but how and why we speak. Often this speech about the “other” is also a mask, an oppressive talk hiding gaps, absences, that space where our words would be if we were speaking, if there were silence, if we were there. This “we” is that “us” in the margins, that “we” who inhabit marginal space that is not a site of domination but a place of resistance. Enter that space. (hooks 1990, 151)

Abstract: Within dominant U.S. popular and psychiatric culture, adults who experience more than one distinct consciousness—that is, those who experience alterity, or the presence of “alters” or other personalities—are often pathologized as suffering from dissociative identity disorder (formerly multiple personality disorder).

Abstract: This paper covers the provoking topic of European identity and Otherness, focusing on the role of alterity in shaping the identity of Europe. The article falls in several parts: initially, it engages with discussing the main theoretical perspectives on the concept of identity as highlighted in the current literature. The following section presents the trends regarding the presence or the absence of a European identity. The final part reveals the relationship between the European identity and Otherness, with an emphasis on the influence that alterity may have in generating the premises for creating a common European sense of belonging.

Abstract: Opposing to descriptions that deal separately with interlocutive and interdiscursive aspects of language, this study aims at showing that enunciative facts present heterogeneities that articulates, in a subject’s saying, the other to whom she addresses herself and the other of the already-said. On the basis of Bakhtin’s dialogism, the paper proposes to discuss discursive alterity as established in two solidary plans: alterity represented for forms observable in language and constitutive alterity, pointing to the relationship with the other that saying produces.

Abstract: The "Master of the Revels" of the Jacobean court records a performance of The Moor of Venis by "Shaxberd" in November 1604. The timing and the setting of this first performance of Othello in the court of James I, almost 20 years before it appeared in quarto, are of interest for a reflection on the relationship between the play's exploration of alterity and the construction of 'Englishness'. The play comes into being within the English court, rather than the Globe or the Rose theatre. It is first performed to an audience that includes the expansionist Stuart monarch and during a period marked by the active pursuit of English colonisation.

Abstract: The article presents a systematic and historically evolution of the concept of «sexual difference» in Emmanuel Levinas’ thought, indicating their turns and twists. It questions the status of this concept in relation to Levinasian concept of otherness, feminine alterity and ontological difference. It comments the critical receptions and readings about this subject in several feminist lines.

Abstract: This paper takes pain as an essential component of body subjectivity, as well as a necessary participant part in a particular dynamic that results in the infringement of the aching subjects identity. This is the starting point for a theory of pain's involvement in the depersonalization process that the suffering subject undergoes. In this process, feelings of alterity and estrangement vis-a-vis his or her identity narrative regarding play a cardinal role. It is exclusion and isolation that make human action impossible and degrade the subject in its own self (or in his or her sameness).

Abstract: This issue of “Etica & Politica / Ethics & Politics” collects international and interdisciplinary contributions devoted to the thought of one of the most original and renowned contemporary masters in phenomenology: the German philosopher Bernhard Waldenfels. Waldenfels‟ philosophical orientation – characterized both by a close dialogue with the doctrine of his French master Maurice Merleau-Ponty and a thorough confrontation with thinkers such as Husserl, Foucault, Levinas, Ricoeur and Derrida – can be traced back to that constellation of thinking which, by putting at its center the phenomenon of intersubjectivity, attempts to show how every domain of human experience is faced by a constitutive intervention of alterity as an element calling for constant questioning and inevitable transformations. Within this paradigm, Waldenfels offers, however, an undoubtedly original contribution, since he does not remain at the level of a general doctrine of otherness, but rather: by exactly “bending” the category of alterity towards the notion of alienness (Fremdheit), he charges the other with a peculiar factical density, which frees it from the latent risk of a mere logicalontological opposition to the category of the same. Hence, through this philosophical twist, Waldenfels proposes a genuine phenomenological discourse, which, by avoiding the abstract duality otherness/sameness, places the other on the very plural and unstable terrain of factical experience.

Abstract: In this paper, my aim is to establish an Archeology of Madness and to seek highlight the madman and the madness in the meeting of philosophical underpinnings with scientific and technological framework. In this sense, I lean over for two possibilities of understanding the madman whose ultimate consequence is to back for an Ethics of Alterity . In other words, I seek to build a look at the Homo sapiens sapiens differences – at the man as previously defined concept - from Michel Foucault´s view on Histoire de la folie a l’age classique . Moreover, I try to analyze this Archeology of Madness as a possibility of prior understanding of the structures of biopower .

Abstract: RESUMEN Este articulo presenta una reflexion sobre el don, la ofrenda y el perdon referida a la relacion de comunidad inaugurada por el estar-con-otro-en-el-mundo, en la experiencia de las relaciones de alteridad, donde la hospitalidad, en tanto comprension de la responsabilidad para con el otro, conlleva la vivencia de una politica de la diferencia Esta propuesta recupera los aportes teoricos de Emmanuel Levinas, Jacques Derrida, Jean-Luc Nancy, entre otros PALABRAS CLAVE Alteridad, Deconstruccion, Comunidad, Diferencia, Responsabilidad ABSTRACT The following paper offers a view on the concepts of gift, offering and forgiveness in relation with the community started by the being-with-the-other-in-the-world This community appears in the experience of alterity relations where hospitality, which is seen as understanding the responsibility towards the other, implies the living of the politics of difference This idea recovers the philosophical contributions of Emmanuel Levinas, Jacques Derrida, jean-Luc Nancy, among others

Abstract: In Interrogating Alterity, editors Duncan Fuller, Andy E. G. Jonas, and Roger Lee draw the reader into a critical dialogue pertaining to alternative economic and political spaces, a burgeoning fiel...

Abstract: As a philosophy of radical immanence and absolute subjectivity, Michel Henry's phenomenological development seems at first glance to be situated as the opposite of novelistic discourse and its false and fascinating game of mirrors. Why would a philosopher whose thought in search of an absolute foundation is resolutely against the spirit of the times have the need to write a novel? Does this recourse to writing a novel stand in the margins of his philosophical work? Or does it illuminate it in a new light? It is precisely the attention brought to the question of language and alterity as a modality of pathetic and transcendental life that provides the guiding thread in this chapter. Keywords:alterity; language; Michel Henry; phenomenological writing

Abstract: In his 1929 Paris lectures, Edmund Hus serl remarks that the problem of the other subject is "the only truly unsettling difficulty" within the program of transcendental phenomenology (Hua I, 34, cf. Hua XV, 3) .1 As the ongoing publication of Husserl 's Nachlafi has documented, it was also a problem Husserl worked intensively to come to grips with . For at least three decades, Husserl drafted one manuscript after the other centering on the different aspects of intersubjectivity . Nevertheless, many of Husserl's readers have found that the problem of other subjects is one Husserl did not manage to come to grips with in any sat isfactory way.' Such critique has not only been launched by philosophers unas sociated with phenomenology, but has in fact often come from very close quarters within the phenomenological movement. Yet even if internal critique is thus not hard to come by, there is hardly anyone, either within or outside phenomenology, who has criticized the main figures of phenomenology (and not lea st Husserl) for their way of approaching intersubjectivity so consistently and in such a thoroughgoing manner as Emmanuel Levinas. Indeed, Levinas' whole philosophical project seems to spring from a profound dissati sfaction with the way Western philosophy, generally, and Husserlian (and Heideggerian) phenomenology, in particular, have dealt with the problem of intersubjectivity. While maintaining that he is deeply indebted to Husserl 's phenomenological method (Levinas 1969, 28) , Levinas is thus eager not to be associated with Husserl 's philosophical position. In a philosophy such as Husserl's, the alterity of the other person is suspended, Levinas claims-be it because the Other is described as someone "known" , pacified by a knowledge that knows her every move, or be it because the Other is approached only in and through some concept (or through her mode of "being") taken to define her completely. According to Levinas, Husserlian phenomenology joins the philosophical tradition of the West in its fundamental disrespect for everything "other", pulling everything other into the "same", the known, the comprehended. In the present paper, I wish to discuss Levinas' critique of the Husserlian account of intersubjectivity. I shall argue that Levinas' main charge is unjustified, and is based on a misjudgment of Husserl's fundamental proximity to Levinas ' own position. Lev inas ' deepest concerns might find no exact equivalents in

Abstract: This chapter examines two foundational sectarian texts from Qumran, the Damascus Document and the Community Rule, for their views on identity and alterity. It examines the notions of alterity, and then considers their core identity. Both the Damascus Document and the Community Rule exhibit strong notions of alterity and identity, although the Community Rule appears more exclusive in this regard. The identity of both groups is bound up with the notion of holiness, a dynamic divine force resident only among insiders. The purity laws formed both a critical barrier to unwanted commensality and fellowship as well as a safe harbor for the work of the holy spirit, which provided rewards of atonement, revelation and other divine gifts. Keywords:Alterity; community rule; Damascus document; Identity; Sea Scrolls

Abstract: This study intended to practice the understanding possibilities of the text of some songs by Chico Buarque de Hollanda, beyond the author intension, objectifying its alterity and the production of subjectivity that this reading provide, from specific deconstruction elements: event; occulting/unveiling; multiplicity; polysemy; inversion, and difference/alterity. The research also showed that the Buarque’s text has particulars like the timelessness and the use of characters that represents figures of helplessness. The deconstructionist reading allowed us to explore others understandings to the original text, which were already potentially exist. We conclude that the other appears in the composition studied as the other of the text, as the other in the text and as another text.