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The paper deals with the psychoanalytical approach to dreams and the unconscious in three short stories by the Turkish author Ahmet Hamdi Tanpınar. Insight into the nature of the human psyche and language as a medium of expression will be based on the works of Sigmund Freud and Jacques Lacan. The psychoanalytical literature that we will use in this research will represent the fundamental theoretical basis on which we will try to valorize the above-mentioned stories. As part of the reading of the short stories The Owner of The House, Summer Night and Train Journey by the Turkish author Ahmed Hamdi Tanpınar, the emphasis will be on elements such as time, the past, dreams, the unconscious, the other or the personal history of the characters about the world they build within themselves. The identity crises experienced by the protagonists of the analyzed stories have their roots in childhood traumas, and dreams represent the key to uncovering the unconscious. By applying Freud's psychoanalysis to the text, they tried to reveal the symptoms of the text and the unconscious mechanisms whose meaning is hidden in images, symbols, and metaphors. In his short stories, we find the story of the collapse of the inner world of the hero, of their escape from reality and continuous search, while the subject(s) of the text itself is constructed through its past, or more precisely, it is defined by a complex of events and people from the past.

The article investigates the intrinsic interconnectedness of European culture with philosophy acting as its self-reflexive pillar, the foundations of which many derive from Plato. It is in the philosophical interpretation of Plato’s work that the author uncovers the analogous structures that represented one of the greatest challenges of the philosophical tradition: the implicit polemical relationship to another, different starting point, that precedes the explicit polemos – a war. The author recalls the influential attempts of European thought in the 20th century that tried to break free from a state of total confrontation. In the 1990s, however, he catches up with the Platonic interpretation, as is demonstrated by the detailed description of the “war of methodologies.” If in the background there is a connection with self-reflection in the process of the self-constitution of philosophy and the selfcomprehension of Europe, then according to the author the “Platonic revolution” is an effort to come to terms with the unprocessed implicit epistemological preformative, war. A possible solution is provided by the author‘s distinction between agon and polemos.

ABSTRACT: The concept of "the Other" is intensely present in the writings of Malika Mokeddem, manifesting as the foreigner, the close one, the lover, and the friend, whether as a central figure or a marginal one. This diverse representation contributes to varying perspectives and highlights the stance on the vital features of society, its human formations, hierarchical structures, and its political, social, and especially cultural systems in postmodern discourses. This research employs cultural criticism to observe the manifestations of the relationship with "the Other" in the novel "My Men" and the techniques that expose the implicit cultural patterns that direct this social hierarchy. The research findings reveal that the novel seeks to rearrange positions and distribute roles to place itself at a central point that moves the Other as a silent follower. In a further act of defiance, the work is not merely a fictional novel but an autobiographical one, expressing a strong desire to make this fiction a reality, thus challenging the political and religious authorities and the Arab social system. الملخص: يحضر الآخر في كتابات مليكة مقدم بشكل مكثّف فهو الأجنبي، وهو القريب والحبيب والصديق مركزا كان أو هامشا، واستثمار هذا الاستحضار المتنوّع يسهم في تنويع زاوية الرؤية، وإبراز الموقف من الملامح الحيوية للمجتمع وتشكيلاته البشرية، وبنياته التراتبية، ونظمه السياسية والاجتماعية وبخاصة الثقافية في الخطابات ما بعد الحداثية. وينطلق هذا البحث من مقولات النقد الثقافي هادفا إلى رصد تمظهرات علاقتها بالآخر في رواية "رجالي"، والفنيات التي عرّت بها الأنساق الثقافية المضمرة الموجِهة لهذه التراتبية الاجتماعية، وقد بيّنت نتائج البحث أنها كانت تعمد إلى إعادة ترتيب المواقع وتوزيع المهام، لتتموقع في مركز جوهري يحرّك الآخر كتابع مغيّب الصوت، وأنها إمعانا منها في التحدي لا تجعل العمل تخييلا روائيا بحتا بل عملا سيرذاتيا، معلنة رغبة قوية في جعل هذا التخييل بكل تفاصيله واقعا، تحقيقا لرغبة مناوشة السلطة السياسية والدينية، والمنظومة الاجتماعية العربية.

The problem with the disappearance of absolute sovereignty from Bodin to Schmitt, as Derrida views it within his late (ethical-political) deconstruction, is that there no longer exists a sufficient reason for any effectiveness of representing the Other. Reasons are reducible to this or that form of violence. Everything must be dismantled and disassembled. What remains of sovereignty becomes contingency and singularity of the space between power and freedom. In this space, Derrida begins with the view of the Other and unconditional hospitality as a deconstruction of previous metaphysical politics of hospitality. The Other must be emancipated from the perspective of the subject’s metaphysics and its inherent violence. In the discourse of politics of friendship lies the ground for democracy to come as a final soteriological solution for other headings of history.

The article describes the existential category of the Other and the Otherness in V. Sorokin's screenplay for the film called 4, which was directed by I. Hrzhanovsky in 2004. The Otherness helped V. Sorokin to realize his artistic idea of post-Soviet Russia. According to Jean Paul Sartre, the Other conveys a feeling of the last days: without a single scene of physical violence, the reader develops a feeling of nausea. The essence of the Other is based on the principles of rejection, fear, and inevitability; the Other is the only verifier of one’s existence. In 4, the frightening atmosphere of the Other World is created by such artistic means as coding, dying, masking, and deconstruction of symmetry. They highlight the artistic intent to portray the chaotic nature of being and the absence of time, where human fate is meaningless, and people are reduced to functions in the game of life. The Otherness of the chronotype gives the script and the film a new code: the loss of the holy number four desacralizes existence, thus condemning the world and people in it to a life of hopeless dismay.

The monograph by Corinna Lenhardt (b. 1982) Savage Horrors: The Intrinsic Raciality of the American Gothic (2020) studies the problems of race, ethnicity, gender, genre and history of literature. The research is focused primarily on the American Gothic literature. Corinna Lenhardt argues that racialization is intrinsic and natural for all Gothic literature. The researcher also introduces the concept of gotheme and argues that literary Gothic is based on the unique binary opposition "savage villain / civil hero", proving this thesis on the material of the analyzed Gothic novels. The author highlights a long and destructive impact of Gothic racialization on cultural discourse in the United States, as well as Afro-American resistance to the status quo in the American Gothic literature. Corinna Lenhardt thoroughly studies early British Gothic novels, as well as WASP and African-American Gothic literature from the XVIII century to the present time.

In this article, the primary texts (there are over 95 texts in total, this is only a selection) are examined from various standpoints (cultural, geographical, political-colonialist narratives, etc.) but primarily (chronologically) according to the “Habsburg narrative”, the focus is on the representation of the foreign / the other of Bosnia and Herzegovina (within the following discourses: orientalism, exoticism, Balkanism). The aim of the article is to give an overview of these works from a genre-typological perspective and to present the topics and content most frequently contained in these works. [ABSTRACT FROM AUTHOR]

The dialectics of relation Me - Other as the first relationship of the community speaks, above all, about communication. The communication chain that every human existence enters into by its birth, points to the complex cycle of interactivity. The mosaic of experiences acquired in the entire spectrum of relations, is always framed by certain social context. Through existence with the Other, we discover the complex network of interdependent relations. Having been influenced by innovative technologies, society creates a brand new culture, that transforms social interactions and it is an invitation for creating some new types of interactions.

The church on mission, especially in the Middle East, has been a controversial topic with memories of the Crusades and colonialism burned deep in the psyche of the region. While much attention has been paid to the implications of Islamic Theology in conversations about extremism and radicalization in the Middle East, Christian Theology and Missiology, have been largely neglected. The great migratory people movements of the last few years, especially in the Middle East, have brought the church into more intimate contact with historic enemies and the results are arguably unprecedented. Unexpected stories of worldview change among former extremists and exponential church growth in the Levant are widespread. This paper illustrates the phenomenon with stories from Lebanon which provide an interesting laboratory for research into how the church has contributed to the deradicalization of Syrian Muslim refugees. Common ground between the fields of missiology and de/counter radicalization is explored and time is taken to orient those who may be new to missiology to the concepts of doing justice, loving neighbor and loving enemy as integral practices of the Christian faith. Finally, this paper attempts to demonstrate that the church may have a role to play in de/counter radicalization if it is given space to carry out its natural mission and intervene pragmatically in social ills that are often drivers of radicalization, ideological re-pluralization and the creation of spaces for societal belonging. The paper closes with some practical suggestions for both fields and suggest that in our increasingly pluriform and globalized society we cannot afford continued isolation and kinetic measures as the primary tactics for countering and preventing extremism.

My aim is to prove that Hermann Cohen was not only a philosopher of dialogue but has played an exceedingly important role in the history of that current of thought. His books Ethics of Pure Will (1904) and Religion of Reason out of the Sources of Judaism (1919) offer a detailed analysis of the relationships between I and Thou, I and It, I and We. In the first book these relationships are considered from the ethical-legal point of view and in the second from the viewpoint of religious anthropology. However, Cohen considers the problem of inter-personal relationships not in isolation, but as an important component of his entire philosophical system. Deduction of the concept of personality in Ethics of Pure Will is based on Cohen’s logic of the origin expounded in the first part of his system in The Logic of Pure Cognition. Cohen explains that the origin of the self-consciousness of I as a personality is not the external world, but another person, i.e. Thou. In turn, the partnership relationships between I and Thou create the community We which forms the basis of the law-governed state. The process of artistic creation in the framework of inter-personal relationship is explored in Aesthetics of Pure Feeling. Finally, Religion of Reason out of the Sources of Judaism formulates the conception of religion as the most complete realisation of inter-personal relationship. Thus, dialogism became an important dimension of Cohen’s entire philosophical system, a fact noted by Martin Buber. Franz Rosenzweig, in unfolding dialogical thinking, expressly appeals to all the elements of Cohen’s system. There are signs of his influence on Bakhtin’s doctrine. Thus, examining Cohen’s doctrine as part of the philosophy of dialogue gives insights into this entire trend as a coherent whole.

The article focuses on juxtaposing the stances of Franz Rosenzweig and Emmanuel Levinas on the notion of the Other based on the metaphysical principles of modernity so as to expose the prerequisites for their attitude to metaphysics in whole. The peculiarity of the proposed approach is the analysis of the notions of the Other in Rosenzweig and Levinas from the perspective of Jacques Derrida’s philosophy. The scrutiny proceeds from the assumption that the national philosophies, having been considered as the specific response to the effects of the encounter of societies to be modernized with the spreading modernity, for that very reason attach great importance to the construal of the Other. It is emphasized that the similarities between the national schools of philosophy indicate correlating the particular with the general as the paradigm for the comprehension of the Other, whereas the Jewish philosophy has previously conceptualized that paradigm by way of the opposition of “Athens and Jerusalem”. In an effort to assess the capabilities of the above-mentioned paradigm the analysis of the relevant range of problems is set into the wider context and they are considered in connection with the transition from essentialism to anti-essentialism that characterizes already the late modernity. It is disclosed that Rosenzweig’s stance was still essentialist, while Levinas tried to abandon the essentialist understanding of the Other, albeit he did not complete the transition to anti-essentialism. Levinas’ break with metaphysics was brought to a close by Derrida whose anti-essentialist stance on identity and difference radically diverges from the thinking that adheres to the “metaphysics of presence”. In the issue, Derrida who does not formally belong to the Jewish philosophy could afford to summarize Rozenzweig’s and Levinas’ approaches to the problem of the Other, and in so doing he makes a contribution to both general and Jewish philosophy.

The article primarily addresses different philosophical views of otherness (Levinas, Waldenfels, Liebsch) and tries to question them from a hermeneutic perspective. Above all, the conceptual radicalism of the asymmetrical relationships is criticized through the hermeneutic approach, understood not as mere strategy of appropriating the other or the stranger, but as an open process of understanding, in which the heterogeneity of those involved is subject to constant change, but is nevertheless always maintained. On this basis, the cultural-philosophical, but also social and political relevance of the opposition between cultural pessimism and cultural optimism is called into question.

This paper is about the interconnectedness of the realm of language with that of social interactions, constitutive of all human communities. Arguing against the traditional and still present primacy of the rationally based understanding of language, I wish to stress the possibility of another approach to language, strongly related to the question of the Other. Relying on the idea that the Other is a constitutive part of any linguistic situation, I wish to inspect how it is possible for the voice of the Other to be suppressed or silenced, and if that is the case, how we should understand the silence of the Other. The main result of my findings is that the silence of the Other is not only meaningful, but that it can have positive social and political effects, including the enhancement of the sensitivity for the various modalities of the voice of the Other.

Schopenhauer’s theory of religion is mainly discussed in his ethics. Therefore, conventional studies often argue that Schopenhauer made an attempt to make a rational justification of religion through the process of recognising the reason for religion’s existence in its ethical values. However, his theory of religion contains other aspects which cannot be discussed soley in terms of the above view, for he not only observed subtle differences between religion and ethics but even considered that religion could go against ethics at times. For this reason, we cannot simply say that Schopenhauer used ethics as a means to make a rational justification of religion. Rather, he viewed ethics as a standard for criticising religions, though he did not deny religion. He neither affirmed nor denied religion. Based on his ethics, he simply engaged in a philosophical analysis of a human activity called religion as he considered such an approach to be the appropriate one for a philosopher. On that account, what is important here is where in religion Schopenhauer saw the conditions for ethical values. From that point of view, this paper reinterprets his thought through descriptions in his major work, The World as Will and Representation, with an intention to offer a new reading of Schopenhauer’s theory of religion.

Abstract. The archetypal fear of the other and the idea that it is safer to hold on to the familiar are the central topics discussed in one of the best plays in Estonian literature Libahunt (The Werewolf, 1912) by August Kitzberg (1855– 1927). Although the play was written at the beginning of the 20th century, it is still open to interpretation and has not lost its relevance. It is a play about conflict between values: the Tammaru family is conservative and afraid of strangers, of foreign blood, while one of their foster children Tiina is a free spirit whose appearance and nature is different from the family. She is not one of the villagers, she is an outsider and the family and the villagers are afraid of her. This stranger is seen as mysterious and dangerous – she is said to be a werewolf – and the xenophobic village casts her out. Using imagology as a theoretical basis, the article concentrates on the aspect of the foreigner and on fear of the other.

The purpose of the article is to interpret the story of the table fellowship in the Gospel of Luke 5:27–32 and construct the theology of mega-friendship with the Other in the context of a pluralistic society. What is happening in the present is that human communities should be living together and facing the fact of differences in the races, ethnic groups, cultural entities or religious communities. In this context, there is a kind of global fear of strangers, rejection of others and conflict or violence against those who differ. By interpreting the text, I argue that Christianity is called to participate in the mega-friendship created by God by making mega-space and befriending the Other. Mega-friendship in the table fellowship is to sustain life in love, equality, compassion, peace and transformation. The theology’s construction begins by explaining the socio-historical context of the table fellowship story, exposing the meaning of the story and constructing the theology of mega-friendship in the context of a pluralistic society. Intradisciplinary and/or interdisciplinary implications: This research has interdisciplinary implications. It departs from New Testament studies to constructive theology by using a pluralism perspective. By interpreting the table fellowship story in Luke 5:27–32, there is a meaning of the text on theology of friendship and its relevance as a sign of Christian presence in the pluralistic society of the Indonesian context.

This article applies classical phenomenological notions for new modes of communication, namely, online learning. It is stated that empirical communication of online learning presupposes a multilayered transcendental intersubjective structure which might be fruitfully approached via phenomenological projects of affection by the Other’s look and perceptual imagination. While a number of phenomenologists have contributed to the thesis of the article, Husserl and Sartre are of special importance for the author. Hence, part of this article focuses on theoretical analysis of some more (the Other’s look in Being and Nothingness) and less (intersubjective perceptual phantasy in Husserliana XXIII) known phenomenological concepts, while the other presents an attempt of actual phenomenology of online education and the unpredictable nature of the internet.

The figure of ḏhimmī is certainly the most emblematic juristic figure in the history of Islamic law. Strangely, it also has the juristic status of being the most ambiguous and complex, as it lacks a coherent, genuine legal shape and doctrine. Quranic references to ḏhimma or ahl al-kitāb (People of the Book) complicate the landscape. However, the ḏhimmī’s juristic corpus has played a major role in organising the cohabitation, domination or exclusion of non-Muslims in conquered territories for centuries. Convivencia in al-Andalus represents a unique experience in the history of Islamic law and Europe, the results of which are still felt today. But what is to be learned from the former inclusion / exclusion of ḏhimmī? This issue, linked to understanding ›otherness‹, is fundamental to studying Convivencia and grasping its mechanisms. Monotheistic Others in Islam (Jews and Christians) can thus teach us about Islam and guide us as we do. Iberian Convivencia, seen as a narcissistic injury and repressed memory to this day, is a historical and cultural chance to reflect upon and research the Self and the Other. If Muslims in Europe today consider themselves, often unconsciously, as being a kind of ḏhimmī, it is because Islamic discourse on the Self and the Other is profoundly inscribed into this juristic and historical heritage. Understanding facets of Convivencia / (de-)Convivencia from an Arab-Islamic view requires examining ḏhimmī in all states: protected, tolerated, dominated or persecuted. Focusing on ḏhimmī’s legal status is methodologically fruitful, as pitfalls in research based solely on Islamic legal texts are avoided. It further does justice to the often obscured human dimension of Muslims and ḏhimmī living together.

The paper discusses voice as a medium of human communication through the indirect approach of listening. After designating the multifaceted nature of the voice, the author dedicates attention to Bernhard Waldenfels’ theory of the voice as developed on the basis of the phenomenology of the alien. According to Waldenfels, the polyphony of the vocal, in which the own and the alien re-sound in mutual permeation, calls for the possibility of responsive listening. In the concluding portion of the article, the author takes into consideration one of the poems from the cycle “Stimmen” (“Voices”) that Paul Celan published in the collection Sprachgitter. With regard also to Celan’s auto-poetological writings, the ensuing interpretation attempts to briefly sketch the contours of the anti-politics of voice.

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Daniel Defoe’s Robinson Crusoe has been described as an allegory of colonization. Using Edward Said’s contrapuntal reading strategy, the present article analyzes Daniel Defoe’s Robinson Crusoe. This study attempts to shed light on the dark spots of the novel, give voice to the unheard characters of the original story,anduncover new meanings and new aspects of the story.In doing so, J. M. Coetzee’s Foe, which is a counter-canonical text revealing unheard voices and dark spots of the original story, is analyzed first. It becomes clear that novels which are manifestations of culture have been a critical first step for imperial powers to subjugate other nations, an ongoing process that hast not ceased to function in the contemporary world.

The portrayal of Caliban from The Tempest is a prototypical example of representing the other in Shakespeare. He is described as a savage and deformed slave who is also a monster, a strange fish whose smell is awful and a commodity that could earn his owners a lot of money when exhibited as a freak back home in England. The language employed by colonial discourse in The Tempest portrays Caliban as inhuman and this makes his unjust treatment justified by the colonizer. He is repeatedly described using metaphors of earth (as Ariel is given metaphors of air). Thus Caliban is portrayed as earthy – coarse, heavy and crass. However here is depth to his character. He is aware of the history of the island and that his mother held it first, making him its true heir. He is also resentful that Prospero and Miranda have tried to impose their language and culture onto him as well as sexually uninhibited in that he had tried to rape Miranda. His resentfulness of the burden that Prospero lays on him is so big that he ultimately rebels against him. As such Caliban is the quintessential other, and as such destined to be subjugated by his colonizer by the use of the colonizer’s language. He attempts to undermine Prospero’s authority and challenge the colonial rule over his island.

This survey examines the Jewish inspiration of the work of Emmanuel Levinas. This inspiration has been long recognized explicitly in his Talmudic expositions that have appeared since the sixties. However, also the two central works of Levinas’s philosophical and ethical endeavour, his Totality and infinity (1961) and his Otherwise than being (1973), even thou arguing philosophically, do in their deep structure deal with the central concepts of the Bible, namely the utmost authority of Biblical prohibitions and the peculiar Hebrew idiom hinneni defining personality as the one who provide him- or herself to the Other.

Since the beginning of modernity in the 18th century the term ›Heimat‹ has become ambivalent, meaning a geographical (a place of origin, of ›Herkunft‹) and a social category (a place where people live or that they are closely connected with). On the one hand, ›Heimat‹ and ›Herkunft‹ have become mythologized concepts that include certain groups of people and exclude others. The ideology of nationalism has been built on such concepts. On the other hand, the terms have been developed to connect the self and the other(s), geographical places and people, as an open category for potentially every place and everybody. Theodor Fontane has often been misinterpreted as an author who stands for a narrow understanding of ›Heimat‹ and ›Herkunft‹. By taking a closer look at his Wanderungen and his novels Vor dem Sturm and Der Stechlin, this paper shows that his works connect the openness of literature to interpretation with an open concept of ›Heimat‹ and ›Herkunft‹. [ABSTRACT FROM AUTHOR]

This paper presents and compares the image of “the barbaric Turk” in the politicalideological discourses and the perception of “the Turk” as a dangerous, cosmos-disturbing Foreigner in Slovene folklore. The centuries-old concept of “the barbarian”, ideological propaganda and the archaic fear of the threatening Outsider in traditional culture all contributed in the process formation of a certain imagery of “the Turk”.

The short-story The Girl from the Forest by Ioan Slavici emphasises, from a modern perspective, the encounter with the Other, represented here by the feminine character, Simina. The Girl from the Forest can be read as a drama of excessive beauty, taking into account the fact that, in Romanian literature, the beauty of the positive feminine character was a datum, harmonised with a matching character, until Slavici; with Simina from The Girl from the Forest, feminine beauty becomes, first of all, a source of selfconfedence, it confers self-awareness and helps the woman to overcome the traditional condition of a passive individual. A complex character, Simina transfigures her maternal vocation in an attempt to save the man she loves. This is the moment when the relationship with the Other (Man, Master, Father) reaches the point of conflict. Simina is a figure of otherness because, although all the characters belong to the same environment, the rural country, the economic and social status differences are obvious, and, in the encounters with the Other, the feminine character refuses to behave submissively; she is an active protagonist, who takes full responsibility for her desire to valorise her subjectivity.

As a literary work, Jean Paul Sartre’s theatrical arts gathered together in a Polishpublication namedDramaspropagates and illustrates in detail the real philosophicalmasterpiece which isBeing and Nothingness. Inspired by the author’s philosophicaldoctrine, dramas were made to show the existential thought. In that way Sartre-philosopher inBeing and Nothingnessreveals his thought in a explicative way. On theother hand, Sartre-playwright by writing dramas creates unrestricted realities whichcan be in various ways projected into the readers’ imagination, and there his generaltheses find detailed application. Philosopher wanted to show the philosophical truththrough literature, and he was very consistent about it.Being and NothingnessandDramascould be treated as sources of knowledge about his philosophy, just like hisnovels or works about his literature. Sartre uses his philosophical program to realizehis ideas for prose. It appears that philosopher did not divide the notion between“philosophical literature” and “literary philosophy”.Sartre is the creator of the theater of situations because characters from hisdramas find themselves in concrete situations and they have to make specific decisions. The dramas of the philosopher have a moralistic tone because we see inthem Sartre’s concept which says that humans may reject the role which societygave him. Man can choose the authentic existence. Philosopher’s mission was toinfluence the readers of his works. He desired to convey to people the truth abouthuman freedom. In conclusion, Sartre’s dramas are a kind of theatrical phenomenon,because as a philosopher he interested the spectator as much as an playwright.

In her paper ‘An Awkward Relationship: the Case of Feminism and Anthropology’, Marilyn Strathern argues that feminist research cannot produce a paradigm shift in social anthropology. I present an argument for thinking that, on the relevant understanding of paradigm shift, it is possible for this to happen. I then object to Strathern’s arguments against the possibility.

As an art form and an academic discipline that finds a place in cultural studies and social sciences, cinema is one of the most significant ideological apparatus. Expressing the changing perception of “I” and “the other” throughout the characters it creates, cinema has played important role both as the producer of the intercultural epistemological and ontological difference and signifier of it. In this study, setting out the films done before and after the 11 September which has been accepted as the birth of new orientalism, it is going to be stressed that how the perception of “I” and “ the other” has changed from classic orientalism to new orientalism and how it is reciprocated to this negative changes by the films such as Kurtlar Vadisi Irak in Turkish Cinema.

The inspiration or provocation for this paper came from the animal welfare theorists and environmental philosophers who have questioned the justification of our - real and symbolic - practice of eating meat, and from there challenged our meat-eating and generally devouring culture. The author is attempting to examine this motif - a motif of eating, swallowing devouring - its manifestation, display, findings or far-reaching thematisation that have been taking place more or less in passing in the texts of some pivotal thinkers of modern and contemporary philosophical tradition (Rousseau, Hegel, Nietzsche, Freud, Adorno, Lyotard, Derrida). It is suggested that grasping the procedure of devouring, perceived from the perspective of its imperceptible and in time almost ceremonial outgrowing into self-understandable gesture of a theory - and not only theory - is at least instructive and inspirational actual moment of consciousness for the entire (Western) thought, in other words, an aspect of its critical reconstruction and deconstruction.

Drawing on Levinas, the author seeks to explore the question of being and responsibility, as a relation between ontology and ethics, from the perspective of a meta-position that would enable a critique of the classical West European ontological tradition with its strongly cosmocentric, anthropocentric, and egocentric character. The main purpose of the paper is to examine whether there is in West European thought a possibility to found the ethics of responsibility on overcoming the ontology of being. More precisely, the author seeks to show that in contemporary Western philosophy the significance and validity of the classical ontological principle are declining when it gets separated from the ethos of philosophy itself. Moreover, a gradual shift from the impersonal being to the ontology of the personality takes place. This ontology of the personality is grounded in the Other. It withdraws from the game of consciousness which represents being. The personality thus understood, in Levinas' words, carries within itself vested responsibility, because in the personality there lie the infinite and transcendence.

Die artikel ondersoek die vraag of die nuwe waardering vir die leerstuk van die Triniteit enige beduidende etiese implikasies inhou. Meer spesifiek word gekyk of die identiteit van God in die Christelike geloofstradisie nuwe etiese sensitiwiteite kan open. Die sogenaamde Trinitariese Renaissance word kortliks gekarteer en die denke van die teoloë Zizioulas en Moltmann word beskryf om die keer na relasionaliteit te illustreer. Kritiek teen ’n sosiaal-georiënteerde Triniteitsleer word verreken, maar word nie as finaal en afdoende beskou nie. Twee denkers – Volf en Cunningham – val in die soeklig en hoe hulle teologie spesifiek vanuit die Trinitariese belydenis etiese vrae aanspreek en meer spesifiek die probleem van die Ander. Die artikel se gevolgtrekking is dat die Triniteitsleer vrugbare perspektiewe tot die publieke diskoers oor alteriteit kan open. Die Christelike verstaan van God kan ’n beduidende bydrae tot hierdie aktuele vraagstelling lewer. Die Ander word gesien as konstituerend vir eie identiteit; en terselfdertyd word identiteit juis verwesentlik deur ’n omhelsing en versorging van die Ander. Trinity and ethics: From a relational God to an ethic of the Other. The article addresses the question whether the new appreciation for the doctrine of the Trinity could generate significant ethical implications. More specifically it investigates whether the identity of God in the Christian tradition does open new ethical sensibilities. The so-called Trinitarian Renaissance is briefly mapped, and the views of the theologians Zizioulas and Moltmann are described for an illustration of the turn to relationality. Critical resistance to a socially oriented doctrine of the Trinity is taken into account, but it is not considered as final and persuasive. Two theologians – Volf and Cunningham – are studied and how their theology addresses from a Trinitarian perspective ethical issues and specifically the problem of the Other. The article concludes that the doctrine of the Trinity could make a contribution to the public discourse on alterity. The Christian understanding of God could open avenues for understanding a most urgent contemporary problem. The Other is viewed as constitutive for own identity; and at the same time identity is realised by the embrace and care of the Other.

This volume is dedicated to the philosophical problem of other minds—that is, of the inaccessible other that resists all attempts at understanding. From this perspective, problems arise if individuals can only come to self-understanding by differentiating themselves from others—how is this possible if the other is radically inaccessible? This compilation contains essays approaching these problems from the point of view of different disciplines. Despite many interesting approaches with links to further research the volume suffers from a high degree of heterogeneity and it becomes difficult to keep track of the overall argument. Furthermore, the claim that connections to current issues and controversies will be shown is not always maintained. This may be ascribed to the fact that this claim is often obscured by hard-going exegesis of the thoughts of various "thinkers of difference." URN: urn:nbn:de:0114-fqs0801515

This article aims to trace different hypostases of alterity as they occur in the novel Vaterlandstage (Days at Home) by contemporary Romanian-born German author Dieter Schlesak. The paper draws on the distinction suggested by Volker Barth between the concepts "das Fremde" (i.e. "the stranger" that remains unknowable and impossible to control) and "das Andere" (i.e. "the other" which is excluded as a result of othering). The analysis of the way in which these two forms of alterity are represented in the novel shows that they go beyond the ethnic and cultural meaning of the terms and are closely linked to Schlesak's antimimetic poetics, his identity concept based on estrangement and not-belonging as well as to his rejection of a materialist view of the world. [ABSTRACT FROM AUTHOR]

This essay began with the confusion and question about the very rare presence of non-Western tourist in the analysis of tourism. Then, I experimented to respond to such rarity by showcasing the photographs of Indonesian students-cum-tourists in the West. This essay is basically a reflection on my own experiment to respond to the Western-biased, Eurocentric, and colonial knowledge production in tourism studies. I found myself, who initially aimed to offer reverse South-to-North tourist/photographic framings, trapped in the question concerning whether non-Western tourism researchers are really able and need to frame back and talk back in academia. While the experiment itself might not be able to seriously challenge the Eurocentric knowledge production in tourism studies, I found it useful as a pedagogy of self-reflection through which non-Western tourism researcher, like me, can resituate her/his postcolonial being, thinking, and sensing and be an initial seed of future decolonial praxis.