By Fred Dallmayr
Past Orientalism explores the confluence of up to date Western (especially Continental) philosophy, with its specialise in otherness and distinction, and the continued strategy of globalization or the emergence of the "global village." the fundamental query raised within the e-book is: what's going to be the present life-form or discourse of the worldwide village? Will or not it's the discourse of Western technology, undefined, and metaphysics which, below the banner of modernization and improvement, seeks to homogenize the realm in its picture? In Said's paintings, this procedure was once categorised "Orientalism." Or will or not it's attainable to maneuver "beyond Orientalism" within the path neither of world uniformity nor radical fragmentation? After discussing the wide diversity of attainable "modes of cross-cultural come across" in a old standpoint, the ebook develops as a popular alternative the idea of a deconstructive discussion or a "hermeneutics of distinction" which respects otherness past assimilation. This hermeneutics is illustrated in chapters reading numerous bridge-builders among cultures, essentially the Indian philosophers Radhakrishnan and J.L. Mehta and the Indologist Halbfass. the rest chapters are dedicated to extra concrete social-political difficulties, together with problems with modernization, multiculturalism, and the customers of a globalized democracy which bids farewell to Orientalism and Eurocentrism.
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Additional resources for Beyond Orientalism: Essays on Cross-Cultural Encounter
It was in this light that one also had to assess the meaning of terms such as self-consciousness and self-understanding-expressions which had been used extensively in Truth and Method and which had become a target of criticism (because of their presumed preoccupation with selfhood). According to Gaclamer's letter, the terms were not meant to refer to any kind of narrow selfcenteredness, but rather to a Socratic process of self-reflection and self-questioning-a reflection that is bound to undermine precisely 48 BEYOND ORIENTALISM the assumption of a stable identity or rigid self-certainty.
That understanding is always understanding-differently" (Andersverstehen). What is brought to the fore when a "word reaches another person" or a text its reader. can never be stabilized "in a rigid identity" or consensual harmony. Rather, the letter added, encountering a word or a text means always a certain stepping outside oneself. though without relinquishing one's questions and anticipations. Thus, understanding does not simply amount to consensual convergence or an effort "to repeat something after the other," but rather implies a willingness to enter the border zone or interstices between self and other, thus placing oneself before the open "court" of dialogue and mutual questioning.
Like every word in a dialogue," we read, "the poem too has the character of a response or rejoinder (Gegenwort), a rejoinder which intimates also what is not said but what is part of the anticipated sense triggered by the poemtriggered perhaps only in order to be disappointed as expectation. This is true particularly of contemporary lyrical poetry like that of Celan. 7 Depending on the reader's questions or expectations, a poem will respond differently, that is, in different registers or on diverse levels of sense and significance.
Beyond Orientalism: Essays on Cross-Cultural Encounter by Fred Dallmayr