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- W4239377054 abstract "The figure of ‘the Other’ has loomed large in Anglo-American critical theory since the late 1980s; the imperative to acknowledge and preserve alterity in all its forms has come to inform every single discourse in the humanities and social sciences. In Peter Hallward's sceptical formulation, ‘Perhaps nothing is more orthodox today than a generalised reverence for the other qua other.’1 This critical obsession with the Other has a dual origin. Firstly, Hegel's dialectic of the master/slave in the Phenomenology of Spirit—mediated through myriad readings in mid-20th-century France—plays a dominant role in contemporary understandings of intersubjective relations.2 Secondly, critical theory has been galvanised by Levinas’ rebellion against a Hellenic ontology of the Same in favour of a Hebraic ethics of the Other: the subject is, before anything else, summoned by the Other and so responsible for the Other. Repeated (with variation) in the work of Derrida, Spivak, Irigaray, and many others, the priority of the Other and the resultant theory of difference it generates are now central to theoretical concerns. These concerns have, moreover, fitted snugly with theology's pre-existing interest in transcendence. The infinite qualitative difference of God from the world is read as a traditional synonym for otherness.3 In consequence, the critical theory of the last two decades found an ally in the theological tradition—both its ways of conceptualizing transcendence and also its means of articulating it, whether apophatic or analogic." @default.
- W4239377054 created "2022-05-12" @default.
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- W4239377054 date "2011-11-17" @default.
- W4239377054 modified "2023-09-26" @default.
- W4239377054 title "Introduction" @default.
- W4239377054 doi "https://doi.org/10.1093/litthe/frr047" @default.
- W4239377054 hasPublicationYear "2011" @default.
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