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What is strange? Or better, who is strange? When do we encounter
the strange? We encounter strangers when we are not at home: when
we are in a foreign land or a foreign part of our own land. From
Freud to Lacan to Kristeva to Heidegger, the feeling of
strangeness-das Unheimlichkeit-has marked our encounter with the
other, even the other within our self. Most philosophical attempts
to understand the role of the Stranger, human or transcendent, have
been limited to standard epistemological problems of other minds,
metaphysical substances, body/soul dualism and related issues of
consciousness and cognition. This volume endeavors to take the
question of hosting the stranger to the deeper level of embodied
imagination and the senses (in the Greek sense of aisthesis). This
volume plays host to a number of encounters with the strange. It
asks such questions as: How does the embodied imagination relate to
the Stranger in terms of hospitality or hostility (given the common
root of hostis as both host and enemy)? How do we distinguish
between projections of fear or fascination, leading to either
violence or welcome? How do humans "sense" the dimension of the
strange and alien in different religions, arts, and cultures? How
do the five physical senses relate to the spiritual senses,
especially the famous "sixth" sense, as portals to an encounter
with the Other? Is there a carnal perception of alterity, which
would operate at an affective, prereflective, preconscious level?
What exactly do "embodied imaginaries" of hospitality and hostility
entail, and how do they operate in language, psychology, and social
interrelations (including racism, xenophobia, and scapegoating)?
And what, finally, are the topical implications of these questions
for an ethics and practice of tolerance and peace?
What is strange? Or better, who is strange? When do we encounter
the strange? We encounter strangers when we are not at home: when
we are in a foreign land or a foreign part of our own land. From
Freud to Lacan to Kristeva to Heidegger, the feeling of
strangeness-das Unheimlichkeit-has marked our encounter with the
other, even the other within our self. Most philosophical attempts
to understand the role of the Stranger, human or transcendent, have
been limited to standard epistemological problems of other minds,
metaphysical substances, body/soul dualism and related issues of
consciousness and cognition. This volume endeavors to take the
question of hosting the stranger to the deeper level of embodied
imagination and the senses (in the Greek sense of aisthesis). This
volume plays host to a number of encounters with the strange. It
asks such questions as: How does the embodied imagination relate to
the Stranger in terms of hospitality or hostility (given the common
root of hostis as both host and enemy)? How do we distinguish
between projections of fear or fascination, leading to either
violence or welcome? How do humans "sense" the dimension of the
strange and alien in different religions, arts, and cultures? How
do the five physical senses relate to the spiritual senses,
especially the famous "sixth" sense, as portals to an encounter
with the Other? Is there a carnal perception of alterity, which
would operate at an affective, prereflective, preconscious level?
What exactly do "embodied imaginaries" of hospitality and hostility
entail, and how do they operate in language, psychology, and social
interrelations (including racism, xenophobia, and scapegoating)?
And what, finally, are the topical implications of these questions
for an ethics and practice of tolerance and peace?
This book poses the question of what lies at the limit of
philosophy. Through close studies of French phenomenologist Maurice
Merleau-Ponty's life and work, the authors examine one of the
twentieth century's most interdisciplinary philosophers whose
thought intersected with and contributed to the practices of art,
psychology, literature, faith and philosophy. As these essays show,
Merleau-Ponty's oeuvre disrupts traditional disciplinary boundaries
and prompts his readers to ask what, exactly, constitutes
philosophy and its others. Featuring essays by an international
team of leading phenomenologists, art theorists, theologians,
historians of philosophy, and philosophers of mind, this volume
breaks new ground in Merleau-Ponty scholarshipGCoincluding the
first sustained reflections on the relationship between
Merleau-Ponty and religionGCoand magnifies a voice that is
talked-over in too many conversations across the academic
disciplines. Anyone interested in phenomenology, art theory and
history, cognitive science, the philosophy of mind, and the
philosophy of religion will find themselves challenged and engaged
by the articles included in this important effort at
inter-disciplinary philosophy.
This book poses the question of what lies at the limit of
philosophy. Through close studies of French phenomenologist Maurice
Merleau-Ponty's life and work, the authors examine one of the
twentieth century's most interdisciplinary philosophers whose
thought intersected with and contributed to the practices of art,
psychology, literature, faith and philosophy. As these essays show,
Merleau-Ponty's oeuvre disrupts traditional disciplinary boundaries
and prompts his readers to ask what, exactly, constitutes
philosophy and its others. Featuring essays by an international
team of leading phenomenologists, art theorists, theologians,
historians of philosophy, and philosophers of mind, this volume
breaks new ground in Merleau-Ponty scholarship--including the first
sustained reflections on the relationship between Merleau-Ponty and
religion--and magnifies a voice that is talked-over in too many
conversations across the academic disciplines. Anyone interested in
phenomenology, art theory and history, cognitive science, the
philosophy of mind, and the philosophy of religion will find
themselves challenged and engaged by the articles included in this
important effort at inter-disciplinary philosophy. >
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