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- Fusion of Horizons/Gadamer
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12 comments:
http://www.ed.uiuc.edu/EPS/PES-Yearbook/95_docs/sidorkin.html
While Buber does not really specify a content of the interhuman, it is quite clear that we communicate there neither our particular beliefs nor feelings. The interhuman is a connection of whole beings. A recognition seems to be the word that describes more fully the content of the interhuman. Similarly to Buber’s concept, Jessica Benjamin builds her reinterpretation of psychoanalysis on what she calls the intersubjective. She asserts that a necessary tension between self-assertion and mutual recognition is of crucial importance for development of self. If this tension breaks one way or another, domination begins.7 (For the purpose of this discussion I will pick just one aspect of Benjamin’s theory, recognition and mutuality). Recognition, she writes is reflexive; “it includes not only the other’s confirming response, but also how we find ourselves in that response. We recognize ourselves in the other.”8
http://en.wikipedia.org/wiki/Martin_Buber
Ich-Du ("I-Thou" or "I-You") is a relationship that stresses the mutual, holistic existence of two beings. It is a concrete encounter, because these beings meet one another in their authentic existence, without any qualification or objectification of one another. Even imagination and ideas do not play a role in this relation. In an I-Thou encounter, infinity and universality are made actual (rather than being merely concepts).
Buber stressed that an Ich-Du relationship lacks any composition (e.g. structure) and communicates no content (e.g. information). Despite the fact that Ich-Du cannot be proven to happen as an event (e.g. it cannot be measured), Buber stressed that it is real and perceivable. A variety of examples are used to illustrate Ich-Du relationships in daily life - two lovers, an observer and a cat, the author and a tree, and two strangers on a train. Common English words used to describe the Ich-Du relationship include encounter, meeting, dialogue, mutuality, and exchange.
http://www.ardin.gr/node/1194
Mods, please move this to the correct section if I've posted it in the wrong one:
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"The Child’s identity is even more subtle than that of the woman. His character is the most saturated with the practice of role-splitting, since even his words are uttered either by the Prompter or by Mary. In addition, his figure is represented at various stages of his life; therefore, impersonating him requires a whole range of infants of different ages and the camera reveals them in the backstage shots which are cramped with potential Child-impersonators. His identity is always dependant on the function the others attribute to him. In the stable scene, for instance, the Mary-impersonator calls him “only a child,” who should be ignored during the seduction, yet, the Child’s identity shifts in order to protect the girl’s virginity and, at the same time, the dramaturgical authenticity of the miracle play. The woman could not remain in the position of the mother if she lost her innocence for the lack of virginity would exclude the concept of Immaculate Conception on which the Biblical story is based. In a movie that is pervaded by identity shifts the main roles, oddly enough, do not appear to be interchangeable."
http://www.forumjournal.org/site/issue/10/zita-turi
http://en.wikipedia.org/wiki/Diatoms
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