Other (philosophy)

In phenomenology, the terms the Other and the Constitutive Other identify the other human being, in his and her differences from the Self, as being a cumulative, constituting factor in the self-image of a person; as acknowledgement of being real; hence, the Other is dissimilar to and the opposite of the Self, of Us, and of the Same.[1][2] The Constitutive Other is the relation between the personality (essential nature) and the person (body) of a human being; the relation of essential and superficial characteristics of personal identity that corresponds to the relationship between opposite, but correlative, characteristics of the Self, because the difference is inner-difference, within the Self.[3][4]

The condition and quality of Otherness, the characteristics of the Other, is the state of being different from and alien to the social identity of a person and to the identity of the Self.[5] In the discourse of philosophy, the term Otherness identifies and refers to the characteristics of Who? and What? of the Other, which are distinct and separate from the Symbolic order of things; from the Real (the authentic and unchangeable); from the æsthetic (art, beauty, taste); from political philosophy; from social norms and social identity; and from the Self. Therefore, the condition of Otherness is a person's non-conformity to and with the social norms of society; and Otherness is the condition of disenfranchisement (political exclusion), effected either by the State or by the social institutions (e.g. the professions) invested with the corresponding socio-political power. Therefore, the imposition of Otherness alienates the person labelled as "the Other" from the centre of society, and places him or her at the margins of society, for being the Other.[6]

The term Othering describes the reductive action of labelling and defining a person as a subaltern native, as someone who belongs to the socially subordinate category of the Other. The practice of Othering excludes persons who do not fit the norm of the social group, which is a version of the Self;[7] likewise, in human geography, the practice of othering persons means to exclude and displace them from the social group to the margins of society, where mainstream social norms do not apply to them, for being the Other.[8]

Edmund Husserl 1910s
The founder of phenomenology, Edmund Husserl, identified the Other as one of the conceptual bases of intersubjectivity, of the relations among people.



Hegel portrait by Schlesinger 1831
The idealist philosopher G. W. F. Hegel introduced the concept of the Other as constituent part of human preoccupation with the Self.

The concept of the Self requires the existence of the Other as the counterpart entity required for defining the Self; in the late 18th century, Georg Wilhelm Friedrich Hegel (1770–1831) introduced the concept of the Other as a constituent part of self-consciousness (preoccupation with the Self),[9] which complements the propositions about self-awareness (capacity for introspection) proffered by Johann Gottlieb Fichte (1762–1814).[10] See: The Phenomenology of Spirit (1807)

Edmund Husserl (1859–1938) applied the concept of the Other as the basis for intersubjectivity, the psychological relations among people. In Cartesian Meditations: An Introduction to Phenomenology (1931), Husserl said that the Other is constituted as an alter ego, as an other self. As such, the Other person posed and was an epistemological problem—of being only a perception of the consciousness of the Self.[11]

In Being and Nothingness: An Essay on Phenomenological Ontology (1943), Jean-Paul Sartre (1905–1980) applied the dialectic of intersubjectivity to describe how the world is altered by the appearance of the Other, of how the world then appears to be oriented to the Other person, and not to the Self. The Other appears as a psychological phenomenon in the course of a person's life, and not as a radical threat to the existence of the Self. In that mode, in The Second Sex (1949), Simone de Beauvoir (1908–1986) applied the concept of Otherness to Hegel's dialectic of the "Lord and Bondsman" (Herrschaft und Knechtschaft, 1807) and found it to be like the dialectic of the Man–Woman relationship, thus a true explanation for society's treatment and mistreatment of women.


The psychoanalyst Jacques Lacan (1901–1981) and the philosopher of ethics Emmanuel Levinas (1906–1995) established the contemporary definitions, usages, and applications of the constitutive Other, as the radical counterpart of the Self. Lacan associated the Other with language and with the symbolic order of things. Levinas associated the Other with the ethical metaphysics of scripture and tradition; the ethical proposition is that the Other is superior and prior to the Self.

In the event, Levinas re-formulated the face-to-face encounter (wherein a person is morally responsible to the Other person) to include the propositions of Jacques Derrida (1930–2004) about the impossibility of the Other (person) being an entirely metaphysical pure-presence. That the Other could be an entity of pure Otherness (of alterity) personified in a representation created and depicted with language that identifies, describes, and classifies. The conceptual re-formulation of the nature of the Other also included Levinas's analysis of the distinction between "the saying and the said"; nonetheless, the nature of the Other retained the priority of ethics over metaphysics.

In the psychology of the mind (e.g. R. D. Laing), the Other identifies and refers to the unconscious mind, to silence, to insanity, and to language ("to what is referred and to what is unsaid").[12] Nonetheless, in such psychologic and analytic usages, there might arise a tendency to relativism if the Other person (as a being of pure, abstract alterity) leads to ignoring the commonality of truth. Likewise, problems arise from unethical usages of the terms The Other, Otherness, and Othering to reinforce ontological divisions of reality: of being, of becoming, and of existence.[1]


Emmanuel Levinas
The philosopher of Ethics Emmanuel Lévinas said that the infinite demand the Other places on the Self makes ethics the foundation of human existence and philosophy.

In Totality and Infinity: An Essay on Exteriority (1961), Emmanuel Levinas said that previous philosophy had reduced the constitutive Other to an object of consciousness, by not preserving its absolute alterity—the innate condition of otherness, by which the Other radically transcends the Self and the totality of the human network, into which the Other is being placed. As a challenge to self-assurance, the existence of the Other is a matter of ethics, because the ethical priority of the Other equals the primacy of ethics over ontology in real life.[13]

From that perspective, Levinas described the nature of the Other as "insomnia and wakefulness"; an ecstasy (an exteriority) towards the Other that forever remains beyond any attempt at fully capturing the Other, whose Otherness is infinite; even in the murder of an Other, the Otherness of the person remains uncontrolled and not negated. The infinity of the Other allowed Levinas to derive other aspects of philosophy and science as secondary to that ethic; thus:

The others that obsess me in the Other do not affect me as examples of the same genus united with my neighbor, by resemblance or common nature, individuations of the human race, or chips off the old block. . . . The others concern me from the first. Here, fraternity precedes the commonness of a genus. My relationship with the Other as neighbor gives meaning to my relations with all the others.

— Otherwise than Being or Beyond Essence (1974), p. 159.[14]

Critical theory

Jacques Derrida said that the absolute alterity of the Other is compromised, because the Other person is other than the Self and the group. The logic of alterity (otherness) is especially negative in the realm of human geography, wherein the native Other is denied ethical priority as a person with the right to participate in the geopolitical discourse with an empire who decides the colonial fate of the homeland of the Other. In that vein, the language of Otherness used in Oriental Studies perpetuates the cultural perspective of the dominantor–dominated relation, which is characteristic of hegemony; likewise, the sociologic misrepresentation of the feminine as the sexual Other to man reasserts male privilege as the primary voice in social discourse between women and men.[11]

In The Colonial Present: Afghanistan, Palestine and Iraq (2004), the geographer Derek Gregory said that the U.S. government's ideologic answers to questions about reasons for the terrorist attacks against the U.S. (i.e. 11 September 2001) reinforced the imperial purpose of the negative representations of the Middle-Eastern Other; especially when President G.W. Bush (2001–2009) rhetorically asked: Why do they hate us? as political prelude to the War on Terror (2001).[15] Bush's rhetorical interrogation of armed resistance to empire, by the non–Western Other, produced an Us-and-Them mentality in American relations with the non-white peoples of the Middle East; hence, as foreign policy, the War on Terror is fought for control of imaginary geographies, which originated from the fetishised cultural representations of the Other invented by Orientalists; the cultural critic Edward Saïd said that:

To build a conceptual framework around a notion of Us-versus-Them is, in effect, to pretend that the principal consideration is epistemological and natural—our civilization is known and accepted, theirs is different and strange—whereas, in fact, the framework separating us from them is belligerent, constructed, and situational.

— The Colonial Present: Afghanistan, Palestine and Iraq (2004), p. 24.[16]

Imperialism and colonialism

The contemporary, post-colonial world system of nation-states (with interdependent politics and economies) was preceded by the European imperial system of economic and settler colonies in which "the creation and maintenance of an unequal economic, cultural, and territorial relationship, usually between states, and often in the form of an empire, [was] based on domination and subordination."[17] In the imperialist world system, political and economic affairs were fragmented, and the discrete empires "provided for most of their own needs . . . [and disseminated] their influence solely through conquest [empire] or the threat of conquest [hegemony]."[18]


Scientific racism irish
Scientific racism of the Other: In the late-19th century, H. Strickland Constable justified anti-Irish racism by claiming similarity between the cranial features of "the Irish-Iberian" man (left) and "the Negro" man (right), as proof that each type of man is racially inferior to the Anglo-Teutonic man (centre) possessed of the cranial ideal.

The racialist perspective of 19th-century Europe was invented with the Othering of non-white peoples, which also was supported with the fabrications of scientific racism, such as the pseudo-science of phrenology, which claimed that, in relation to a white-man's head, the head-size of the non-European Other indicated inferior intelligence; e.g. the Apartheid-era cultural representations of coloured people in South Africa (1948–94).[19]

Consequent to the Nazi Holocaust of the 1941–1945 period, with the documents such as The Race Question (1950) and the Declaration on the Elimination of All Forms of Racial Discrimination (1963), the United Nations officially declared that racial differences are relatively insignificant in comparison to anthropological likeness among human beings. Despite the UN's factual dismissal of racialism, in the U.S. the institutional Othering continues in government forms that ask a citizen to identify and place him or herself into a racial category;[19] thus, institutional Othering produces the cultural misrepresentation of political refugees as illegal immigrants (from overseas) and of immigrants as illegal aliens (usually from México).


To the European populations, Western imperialism (military conquest of non-white peoples, annexation of their countries, and economic integration to the motherland) was intellectually justified by Orientalism, the study and fetishization of the Eastern world. The intellectual justification for colonial empire was realised with essentialist, cultural representations (of people, places, and things) in books and pictures and fashions that conflated Eastern cultures into the artificial, binary relation of The Orient and The Occident — Orientalism materialised the Western Self and the non–Western Other in the same world.[20] The European academics of Orientalism rationalised the cultural artifice of a difference of essence, between white and non-white peoples, in order to fetishize (identify, classify, and subordinate) the peoples and cultures of Asia into the Oriental Other — who exists in opposition to the Western Self.[21] As a function of imperial ideology, Orientalism fetishizes people and things in three actions of cultural imperialism: (i) Homogenization (all Oriental peoples are one folk); (ii) Feminization (the Oriental always is subordinate in the East–West relation); and (iii) Essentialization (a people possess universal characteristics); thus established by Othering, the empire's cultural hegemony reduces to inferiority the people, places, and things of the Eastern world, as measured against the West, the standard of superior civilisation.[21][22]

The subaltern native

The subaltern native is a colonial identity for the Other, which conceptually derives from the Cultural hegemony work of Antonio Gramsci, an Italian Marxist intellectual.

Colonial stability requires the cultural subordination of the non-white Other for transformation into the subaltern native; a colonised people who facilitate the exploitation of their labour, of their lands, and of the natural resources of their country. The practise of Othering justifies the physical domination and cultural subordination of the native people by degrading them — first from national-citizen to colonial-subject — and then by displacing them to the periphery of the geopolitical enterprise that is colonial imperialism.

Using the false dichotomy of "colonial strength" (imperial power) against "native weakness" (military, social, and economic), the coloniser invents the non-white Other in an artificial dominator-dominated relationship that can be resolved only through racialist noblesse oblige, the "moral responsibility" that psychologically allows the colonialist Self to believe that imperialism is a civilising mission to educate, convert, and then culturally assimilate the Other into the empire — thus transforming the "civilised" Other into the Self.[23] See: The Stranger (1942), by Albert Camus

In establishing a colony, Othering a non-white people allows the colonisers to physically subdue and "civilise" the natives to establish the hierarchies of domination (political and social) required for exploiting the subordinated natives and their country.[24] As a function of empire, a settler colony is an economic means for profitably disposing of two demographic groups: (i) the colonists (surplus population of the motherland) and (ii) the colonised (the subaltern native to be exploited) who antagonistically define and represent the Other as separate and apart from the colonial Self.[25] See: Burmese Days (1934), by George Orwell

Othering establishes unequal relationships of power between the colonised natives and the colonisers, who believe themselves essentially superior to the natives whom they othered into racial inferiority, as the non-white Other.[26] That dehumanisation maintains the false binary-relations of social class, caste, and race, of sex and gender, and of nation and religion.[24] The profitable functioning of a colony (economic or settler) requires continual protection of the cultural demarcations that are basic to the unequal socio-economic relation between the "civilised man" (the colonist) and the "savage man", thus the transformation of the Other into the colonial subaltern.[26] See" Culture and Imperialism (1994), by Edward Saïd

Gender and sex

LGBT identities

The social-exclusion function of Othering a person or a social group from mainstream society to the social margins — for being essentially different from the societal norm (the plural Self) — is a socio-economic function of gender (a social construct) and of sex (a biological reality). In a society wherein man-woman heterosexuality is the sexual norm, the Other refers to and identifies lesbians (women who love women) and gays (men who love men) as people of same-sex orientation whom society has othered as "sexually deviant" from the norms of binary-gender heterosexuality.[27] In practise, sexual Othering is realised by applying the negative denotations and connotations of the terms that describe lesbian and gay, bisexual and transgender people, in order to diminish their personal social status and political power, and so displace their LGBT communities to the legal margin of society. To neutralise such cultural Othering, LGBT communities queer a city, by creating social spaces that use the spatial and temporal plans of the city to allow the LGBT communities free expression of their social identities, e.g. a boystown, a gay-pride parade, etc.; as such, queering urban spaces is a political means for the non-binary sexual Other to establish themselves as citizens integral to the reality (cultural and socio-economic) of their city's body politic.[28]

Woman as identity

Simone de Beauvoir
The philosopher of existentialism Simone de Beauvoir developed the concept of The Other to explain the workings of the Man–Woman binary gender relation, as a critical base of the Dominator–Dominated relation, which characterises sexual inequality between men and women.

The philosopher of feminism, Cheshire Calhoun identified the female Other as the female-half of the binary-gender relation that is the Man and Woman relation. The deconstruction of the word Woman (the subordinate party in the Man and Woman relation) produced a conceptual reconstruction of the female Other as the Woman who exists independently of male definition, as rationalised by patriarchy. That the female Other is a self-aware Woman who is autonomous and independent of the patriarchy's formal subordination of the female sex with the institutional limitations of social convention, tradition, and customary law; the social subordination of women is communicated (denoted and connoted) in the sexist usages of the word Woman.[29]

In 1949, the philosopher of existentialism, Simone de Beauvoir applied Hegel's conception of "the Other" (as a constituent part of Self-awareness) to describe a male-dominated culture that represents Woman as the sexual Other to Man. In a patriarchal culture, the Man-Woman relation is society's normative binary-gender relation, wherein the sexual Other is a social minority with the least socio-political agency, usually the women of the community, because patriarchal semantics established that "a man represents both the positive and the neutral, as indicated by the common use of [the word] Man to designate human beings in general; whereas [the word] Woman represents only the negative, defined by limiting criteria, without reciprocity" from the first sex, from Man.[30] See: The Second Sex (1949), by Simone de Beauvoir

In "Feminism is Humanism. So Why the Debate?" (2012), Prof. Sarojini Sahoo said that women possess a discrete identity that is independent of the male definition of Woman.

In 1957, Betty Friedan reported that a woman's social identity is formally established, by the sexual politics of the Ordinate–Subordinate nature of the Man–Woman sexual relation, the social norm in the patriarchal West. When queried about their post-graduate lives, the majority of women interviewed at a university-class reunion, used binary gender language, and referred to and identified themselves by their social roles (wife, mother, lover) in the private sphere of life; and did not identify themselves by their own achievements (job, career, business) in the public sphere of life. Unawares, the women had acted conventionally, and automatically identified and referred to themselves as the social Other to men.

Although the nature of the social Other is influenced by the society's social constructs (social class, sex, gender), as a human organisation, society holds the socio-political power to formally change the social relation between the male-defined Self and Woman, the sexual Other, who is not male.[31] See: The Feminine Mystique (1963), by Betty Friedan

In the essay "Feminism is Humanism. So why the Debate?" (2012), Prof. Sarojini Sahoo, agreed with De Beauvoir's proposition that Woman can be free of social subordination by "thinking, taking action, working, [and] creating on the same terms as men; instead of seeking to disparage them, She declares herself their equal"; yet disagrees with De Beauvoir, because, as a sex, women possess a unique gender identity.

In feminist definition, women are the Other to men (but not the Other proposed by Hegel) and are not existentially defined by masculine demands; and also are the social Other who unknowingly accepts social subjugation as part of subjectivity,[32] because the gender identity of woman is constitutionally different from the gender identity of man. The harm of Othering is in the asymmetric nature of unequal roles in sexual and gender relations; the inequality arises from the social mechanics of intersubjectivity.[33]


Cultural representations

About the production of knowledge of the Other who is not the Self, the philosopher Michel Foucault said that Othering is the creation and maintenance of imaginary "knowledge of the Other" — which comprises cultural representations in service to socio-political power and the establishment of hierarchies of domination. That cultural representations of the Other (as a metaphor, as a metonym, and as an anthropomorphism) are manifestations of the xenophobia inherent to the European historiographies that defined and labelled non–European peoples as the Other who is not the European Self. Supported by the reductive discourses (academic and commercial, geopolitical and military) of the empire's dominant ideology, the colonialist misrepresentations of the Other explain the Eastern world to the Western world as a binary relation of native weakness against colonial strength.[34]

A cultural representation of the non-white Other: The Yellow Terror in all His Glory (1899) represents a rebellious Chinese man, armed to the teeth, rejecting the civilising mission of Western imperial colonialism, represented by the fallen white woman.

In the 19th-century historiographies of the Orient as a cultural region, the Orientalists studied only what they said was the high culture (languages and literatures, arts and philologies) of the Middle East, but did not study that geographic space as a place inhabited by different nations and societies.[35] About that Western version of the Orient, Edward Saïd said that:

the Orient that appears in Orientalism, then, is a system of representations framed by a whole set of forces that brought the Orient into Western learning, Western consciousness, and later, Western empire. If this definition of Orientalism seems more political than not, that is simply because I think Orientalism was, itself, a product of certain political forces and activities.

Orientalism is a school of interpretation whose material happens to be the Orient, its civilisations, peoples, and localities. Its objective discoveries — the work of innumerable devoted scholars who edited texts and translated them, codified grammars, wrote dictionaries, reconstructed dead epochs, produced positivistically verifiable learning — are and always have been conditioned by the fact that its truths, like any truths delivered by language, are embodied in language, and, what is the truth of language?, Nietzsche once said, but a mobile army of metaphors, metonyms, and anthropomorphisms — in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which, after long use, seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are.

— Orientalism (1978) pp. 202–203.[36]:202

In so far as The Orient occurred in the existential awareness of the Western world, as a term, The Orient later accrued many meanings and associations, denotations and connotations that did not refer to the real peoples, cultures, and geography of the Eastern world, but to Oriental Studies, the academic field about The Orient as a word.[37]

The Academy

Europe As A Queen Sebastian Munster 1570
The cartographic centre of the world: Europa regina in "Cosmographia" (1570), by Sebastian Münster.

In the Eastern world, the field of Occidentalism, the investigation programme and academic curriculum of and about the essence of The West — Europe as a culturally homogenous place — did not exist as a counterpart to Orientalism.[38] In the postmodern era, the Orientalist practices of historical negationism, the writing of distorted histories about the places and peoples of "The East", continues in contemporary journalism; e.g. in the Third World, political parties practice Othering with fabricated "facts" about threat-reports and non-existent threats (political, social, military) that are meant to politically delegitimise opponent political parties that are composed of people from the social and ethnic groups designated as the Other in that society.[39]

The Othering of a person or of a social group — by means of an ideal ethnocentricity (the ethnic group of the Self) that evaluates and assigns negative, cultural meaning to the ethnic Other — is realised through cartography;[40]:179 hence, the maps of Western cartographers emphasised and bolstered artificial representations of the national-identities, the natural resources, and the cultures of the native inhabitants, as culturally inferior to the West.

Historically, early Western cartography featured the distortion (proportionate, proximate, and commercial) of places and true distances by placing the cartographer's homeland as the centre of the mapamundi; thus, British cartographers placed Great Britain in the centre of their maps of the world, by misrepresenting the British islands as larger than geographic reality. In contemporary cartography, the polar-perspective maps of the northern hemisphere, drawn by U.S. cartographers, feature distorted spatial relations (distance, size, mass) of and between the U.S.A. and Russia that emphasise the perceived inferiority (military, cultural, geopolitical) of the Russian Other.[40]:10

Practical perspectives

Anonymous Venetian orientalist painting, The Reception of the Ambassadors in Damascus', 1511, the Louvre
Orientalist art: The Reception of the Ambassadors in Damascus (1511) features wildlife (the deer in the foreground) that is not native to Syria.

In Key Concepts in Political Geography (2009), Alison Mountz proposed concrete definitions of the Other as a philosophic concept and as a term within phenomenology; as a noun, the Other identifies and refers to a person and to a group of persons; as a verb, the Other identifies and refers to a category and a label for persons and things.

Post-colonial scholarship demonstrated that, in pursuit of empire, "the colonizing powers narrated an 'Other' whom they set out to save, dominate, control, [and] civilize . . . [in order to] extract resources through colonization" of the country whose people the colonial power designated as the Other.[27] As facilitated by Orientalist representations of the non–Western Other, colonization — the economic exploitation of a people and their land — is misrepresented as a civilizing mission launched for the material, cultural, and spiritual benefit of the colonized peoples. See: The White Man's Burden: The United States and the Philippine Islands (1899).

Counter to the post-colonial perspective of the Other as part of a Dominator–Dominated binary relationship, postmodern philosophy presents the Other and Otherness as phenomenological and ontological progress for Man and Society. Public knowledge of the social identity of peoples classified as "Outsiders" is de facto acknowledgement of their being real, thus they are part of the body politic, especially in the cities. As such, "the post-modern city is a geographical celebration of difference that moves sites once conceived of as 'marginal' to the [social] centre of discussion and analysis" of the human relations between the Outsiders and the Establishment.[27]

See also

Sexual difference


  1. ^ a b The Oxford Companion to Philosophy (1995) p. 637.
  2. ^ "The Other", The New Fontana Dictionary of Modern Thought, Third Edition, (1999) p. 620.
  3. ^ Hegel, G. W. F.; Miller, A. V. (1977). Hoffmeister, J. (ed.). Force and the Understanding: Appearance and the Supersensible World: Phenomenology of Spirit (5th ed.). New York: Oxford University Press. pp. 98–9. The relation of essential nature to outward manifestation in pure change ... to infinity ... as inner difference ... [is within] its own Self.
  4. ^ Findlay, J. N.; Hegel, G. W. F.; Miller, A. V. (1977). Hoffmeister, J. (ed.). Analysis of the Text: Phenomenology of Spirit (5 ed.). New York: Oxford University Press. pp. 517–18.
  5. ^ Miller, J. (2008). "Otherness". The SAGE encyclopedia of qualitative research methods. Thousand Oaks, CA: SAGE Publications, Inc. pp. 588–591. doi:10.4135/9781412963909.n304. Retrieved 27 January 2015.
  6. ^ "Otherness", The New Fontana Dictionary of Modern Thought, Third Edition (1999), p. 620.
  7. ^ "Othering", The New Fontana Dictionary of Modern Thought, Third Edition (1999), p. 620.
  8. ^ Mountz, Allison. "The Other". Key Concepts in Human Geography: 328.
  9. ^ The Encyclopedia of Philosophy (1967) Vol. 1, p. 76.
  10. ^ The Encyclopedia of Philosophy (1967) Vol. 8, p. 186.
  11. ^ a b The Oxford Companion to Philosophy (1995) p. 637.
  12. ^ The New Fontana Dictionary of Modern Thought (1999 )p. 620.
  13. ^ The Encyclopedia of Philosophy (1967) p. 637.
  14. ^ Levinas, Emmanuel. Otherwise than Being or Beyond Essence (1974) p. 159
  15. ^ The Colonial Present: Afghanistan, Palestine and Iraq (2004), p. 21.
  16. ^ Gregory, Derek. The Colonial Present: Afghanistan, Palestine and Iraq (2004), p. 24.
  17. ^ Johnston, R.J., et al., The Dictionary of Human Geography, 4th Edition Malden: Blackwell Publishing, 2000. p. 375.
  18. ^ Gelvin, James L. The Modern Middle East: A History, 2nd ed. Oxford; New York: Oxford University Press, 2008. pp. 39–40.
  19. ^ a b Mountz, Alison (2009). "The Other". Key Concepts in Political Geography: 332.
  20. ^ Orientalism, The Penguin Dictionary of Literary Terms and Literary Theory Third Edition (1991), Ja.A. Cuddon, Ed., pp. 660–661.
  21. ^ a b Mountz, Alison (27 January 2016). "The Other". Key Concepts in Political Geography.
  22. ^ Said, Edward (1978). Orientalism. New York: Patheon Books.
  23. ^ Rieder, John. Colonialism and the Emergence of Science Fiction (2008) pp. 76–77.
  24. ^ a b Mountz, A. (n.d.). The Other. Key Concepts in Political Geography, pp. 328–338. Retrieved 2 February 2016.
  25. ^ "WikiWash". wikiwash.metronews.ca.
  26. ^ a b "Colonialism", Dictionary of Human Geography, pp. 94–98. Retrieved 2 February 2016.
  27. ^ a b c Gallagher, Carolyn, Dahlman, Carl T., Gilmartin, Mary, Mountz, Alison, Shirlow, Peter. Key Concepts in Political Geography. SAGE Publications Ltd, 2009.
  28. ^ Mountz, Allison. "The Other". Key Concepts in Human Geography: 335.
  29. ^ McCann, p. 339.
  30. ^ McCann, p. 33.
  31. ^ Haslanger
  32. ^ "Sense & Sensuality". sarojinisahoo.blogspot.com.
  33. ^ Jemmer, Patrick. The O(the)r (O)the(r), Engage Newcastle Volume 1 (ISSN 2045-0567; ISBN 978-1-907926-00-6) August 2010, Newcastle UK: NewPhilSoc Publishing, p. 7.
  34. ^ Rieder, John. Colonialism and the Emergence of Science Fiction (2008) p. 76.
  35. ^ Rieder, John. Colonialism and the Emergence of Science Fiction (2008) p. 71.
  36. ^ Saïd, Edward W. Orientalism, 25th Anniversary Ed. New York: Pantheon Books, 1978.
  37. ^ Saïd, Edward W. Orientalism (1978) pp. 202–203.
  38. ^ Humphreys, Steven R. "The Historiography of the Modern Middle East: Transforming a Field of Study", Middle East Historiographies: Narrating the Twentieth Century, Israel Gershoni, Amy Singer, Y. Hakam Erdem, Eds. Seattle: University of Washington Press, 2006. pp. 19–21.
  39. ^ Sehgal, Meera. "Manufacturing a Feminized Siege Mentality." Journal of Contemporary Ethnography 36 (2) (2007): p. 173.
  40. ^ a b Fellmann, Jerome D., et al. Human Geography: Landscapes of Human Activities, 10th Ed. New York: McGraw-Hill, 2008.


  • Thomas, Calvin, ed. (2000). "Introduction: Identification, Appropriation, Proliferation", Straight with a Twist: Queer Theory and the Subject of Heterosexuality. University of Illinois Press. ISBN 0-252-06813-0.
  • Cahoone, Lawrence (1996). From Modernism to Postmodernism: An Anthology. Cambridge, Mass.: Blackwell.
  • Colwill, Elizabeth. (2005). Reader—Wmnst 590: Feminist Thought. KB Books.
  • Haslanger, Sally. Feminism and Metaphysics: Unmasking Hidden Ontologies. 28 November 2005.
  • McCann, Carole. Kim, Seung-Kyung. (2003). Feminist Theory Reader: Local and Global Perspectives. Routledge. New York, NY.
  • Rimbaud, Arthur (1966). "Letter to Georges Izambard", Complete Works and Selected Letters. Trans. Wallace Fowlie. Chicago: University of Chicago Press.
  • Nietzsche, Friedrich (1974). The Gay Science. Trans. Walter Kaufmann. New York: Vintage.
  • Saussure, Ferdinand de (1986). Course in General Linguistics. Eds. Charles Bally and Albert Sechehaye. Trans. Roy Harris. La Salle, Ill.: Open Court.
  • Lacan, Jacques (1977). Écrits: A Selection. Trans. Alan Sheridan. New York: Norton.
  • Althusser, Louis (1973). Lenin and Philosophy and Other Essays. Trans. Ben Brewster. New York: Monthly Review Press.
  • Warner, Michael (1990). "Homo-Narcissism; or, Heterosexuality", Engendering Men, p. 191. Eds. Boone and Cadden, London UK: Routledge.
  • Tuttle, Howard (1996). The Crowd is Untruth, Peter Lang Publishing, ISBN 0-8204-2866-3

Further reading

  • Levinas, Emmanuel (1974). Autrement qu'être ou au-delà de l'essence. (Otherwise than Being or Beyond Essence).
  • Levinas, Emmanuel (1972). Humanism de l'autre homme. Fata Morgana.
  • Lacan, Jacques (1966). Ecrits. London: Tavistock, 1977.
  • Lacan, Jacques (1964). The Four Fondamental Concepts of Psycho-analysis. London: Hogarth Press, 1977.
  • Foucault, Michel (1990). The History of Sexuality vol. 1: An Introduction. Trans. Robert Hurley. New York: Vintage.
  • Derrida, Jacques (1973). Speech and Phenomena and Other Essays on Husserl's Theory of Signs. Trans. David B. Allison. Evanston: Ill.: Northwestern University Press.
  • Kristeva, Julia (1982). Powers of Horror: An Essay on Abjection. Trans. Leon S. Roudiez. New York: Columbia University Press.
  • Butler, Judith (1990). Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.
  • Butler, Judith (1993). Bodies That Matter: On the Discursive Limits of "Sex". New York: Routledge.
  • Zuckermann, Ghil'ad (2006), "'Etymythological Othering' and the Power of 'Lexical Engineering' in Judaism, Islam and Christianity. A Socio-Philo(sopho)logical Perspective", Explorations in the Sociology of Language and Religion, edited by Tope Omoniyi and Joshua A. Fishman, Amsterdam: John Benjamins, pp. 237–258.

External links

American Philosophical Association

The American Philosophical Association (APA) is the main professional organization for philosophers in the United States. Founded in 1900, its mission is to promote the exchange of ideas among philosophers, to encourage creative and scholarly activity in philosophy, to facilitate the professional work and teaching of philosophers, and to represent philosophy as a discipline.


Androcentrism (Ancient Greek, ἀνήρ, "man, male") is the practice, conscious or otherwise, of placing a masculine point of view at the center of one's world view, culture, and history, thereby culturally marginalizing femininity. The related adjective is androcentric, while the practice of placing the feminine point of view at the center is gynocentric.

Arthur Schopenhauer

Arthur Schopenhauer ( SHOH-pən-how-ər; German: [ˈaɐ̯tʊɐ̯ ˈʃoːpn̩haʊ̯ɐ]; 22 February 1788 – 21 September 1860) was a German philosopher. He is best known for his 1818 work The World as Will and Representation (expanded in 1844), wherein he characterizes the phenomenal world as the product of a blind and insatiable metaphysical will. Proceeding from the transcendental idealism of Immanuel Kant, Schopenhauer developed an atheistic metaphysical and ethical system that has been described as an exemplary manifestation of philosophical pessimism, rejecting the contemporaneous post-Kantian philosophies of German idealism. Schopenhauer was among the first thinkers in Western philosophy to share and affirm significant tenets of Eastern philosophy (e.g., asceticism, the world-as-appearance), having initially arrived at similar conclusions as the result of his own philosophical work.Though his work failed to garner substantial attention during his life, Schopenhauer has had a posthumous impact across various disciplines, including philosophy, literature, and science. His writing on aesthetics, morality, and psychology influenced thinkers and artists throughout the 19th and 20th centuries. Those who cited his influence include Friedrich Nietzsche, Richard Wagner, Leo Tolstoy, Ludwig Wittgenstein, Erwin Schrödinger, Otto Rank, Gustav Mahler, Joseph Campbell, Albert Einstein, Anthony Ludovici, Carl Jung, Thomas Mann, Émile Zola, George Bernard Shaw, Jorge Luis Borges and Samuel Beckett.

Audre Lorde

Audre Lorde (; born Audrey Geraldine Lorde; February 18, 1934 – November 17, 1992) was an American writer, feminist, womanist, librarian, and civil rights activist. As a poet, she is best known for technical mastery and emotional expression, as well as her poems that express anger and outrage at civil and social injustices she observed throughout her life. Her poems and prose largely deal with issues related to civil rights, feminism, lesbianism, and the exploration of black female identity.

In relation to non-intersectional feminism in the United States, Lorde famously said, "those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference – those of us who are poor, who are lesbians, who are Black, who are older – know that survival is not an academic skill. It is learning how to take our differences and make them strengths. For the master's tools will never dismantle the master's house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master's house as their only source of support."


Biosophy, meaning wisdom of life, is a humanist movement heavily influenced by the 17th-century philosopher Baruch Spinoza. It is "the science and art of intelligent living based on the awareness and practice of spiritual values, ethical-social principles and character qualities essential to individual freedom and social harmony". It stands in relation to biology, which can be broadly described as the understanding of life.

Columbia University Department of Philosophy

The Columbia University Department of Philosophy is ranked 9th in the US and 10th in the English-speaking world, in the 2018 ranking of philosophy departments by The Philosophical Gourmet Report. It has particular strengths in logic, philosophy of mind, metaphysics, philosophy of law, philosophy of biology, general philosophy of science, philosophy of social sciences, philosophy of physics, 17th-century early modern philosophy, and 19th- and 20th-century continental philosophy.

The department is distinguished by its being prone to promote philosophical domains not considered as "mainstream" in other philosophy departments. Not only does it offer advanced research in the wide range of subjects in analytical philosophy but it also has particular strengths in the history of Western philosophy. It also benefits from the presence or activity nearby of other departments' faculty such as Souleymane Bachir Diagne from French and Romance Philology, Joseph Raz and R. Kent Greenawalt from Law School, or Jon Elster from Political Science. Many cross-registered courses allow students to enlarge their scopes in other departments.

The philosophy departments of City University of New York, which is a few blocks away, and New York University have close relations with the faculty. Enrolled doctoral students are able to take courses offered at these universities. The Graduate School is also a member of the Inter-University Doctoral Consortium (IUDC) which provides for cross-registration among member institutions. Participating schools are CUNY Graduate Center, Fordham University, New School for Social Research, New York University (including the Institute of Fine Arts), Princeton University, Rutgers University, and Stony Brook University.

Every year Columbia University and NYU philosophy graduate students organize the Annual NYU/Columbia Graduate Student Philosophy Conference.Columbia University is also the home of the Journal of Philosophy.


Exoticism (from 'exotic') is a trend in European art and design, whereby artists became fascinated with ideas and styles from distant regions, and drew inspiration from them. This often involved surrounding foreign cultures with mystique and fantasy which owed more to European culture than to the exotic cultures themselves: this process of glamorisation and stereotyping is called 'exoticization'.

Face-to-face (philosophy)

The face-to-face relation (French: rapport de face à face) is a concept in the French philosopher Emmanuel Lévinas' thought on human sociality. It means that, ethically, people are responsible to one-another in the face-to-face encounter. Specifically, Lévinas says that the human face "orders and ordains" us. It calls the subject into “giving and serving” the Other.

Friedrich Nietzsche Prize

The Friedrich Nietzsche Prize or Friedrich-Nietzsche-Preis is a German literary award named after Friedrich Nietzsche and awarded by the state of Saxony-Anhalt. It was first awarded in 1996 for a German-language essayistic or philosophical work. The Friedrich Nietzsche Prize is endowed with 15,000 euros. It is awarded by the Prime Minister of Saxony-Anhalt on the basis of proposals by an international jury.The Friedrich Nietzsche Prize is the highest award in Germany, awarded exclusively for philosophical and essayistic achievements.

Harry Frankfurt

Harry Gordon Frankfurt (born May 29, 1929) is an American philosopher. He is professor emeritus of philosophy at Princeton University, where he taught from 1990 until 2002, and previously taught at Yale University, Rockefeller University, and Ohio State University.

Huseyn Javid

Huseyn Javid (Azerbaijani: Hüseyn Cavid), born Huseyn Abdulla oglu Rasizadeh (24 October 1882, Nakhchivan – 5 December 1941, Shevchenko, Tayshetsky District), was a prominent Azerbaijani poet and playwright of the early 20th century. He was one of the founders of progressive romanticism movement in the contemporary Azerbaijani literature. He was exiled during the Stalin purges in the USSR.

Magic realism

Magical realism, magic realism, or marvelous realism is a style of fiction that paints a realistic view of the modern world while also adding magical elements. It is sometimes called fabulism, in reference to the conventions of fables, myths, and allegory. "Magical realism", perhaps the most common term, often refers to fiction and literature in particular, with magic or the supernatural presented in an otherwise real-world or mundane setting.

The terms are broadly descriptive rather than critically rigorous. Matthew Strecher defines magic realism as "what happens when a highly detailed, realistic setting is invaded by something too strange to believe". Many writers are categorized as "magical realists", which confuses the term and its wide definition. Irene Guenther tackles the German roots of the term, and how art is related to literature. Magical realism is often associated with Latin American literature, particularly authors including genre founders Gabriel García Márquez, Miguel Angel Asturias, Jorge Luis Borges, Elena Garro, Juan Rulfo, Rómulo Gallegos, and Isabel Allende. In English literature, its chief exponents include Salman Rushdie, Alice Hoffman, and Nick Joaquin. In Bengali literature, prominent writers of magic realism include Nabarun Bhattacharya, Akhteruzzaman Elias, Shahidul Zahir, Jibanananda Das, Syed Waliullah, Nasreen Jahan and Humayun Ahmed. In Japanese literature, one of the most important authors of this genre is Haruki Murakami.


Pantheism is the belief that reality is identical with divinity, or that all-things compose an all-encompassing, immanent god. Pantheist belief does not recognize a distinct personal anthropomorphic god and instead characterizes a broad range of doctrines differing in forms of relationships between reality and divinity. Pantheistic concepts date back thousands of years, and pantheistic elements have been identified in various religious traditions. The term "pantheism" was coined by mathematician Joseph Raphson in 1697 and has since been used to describe the beliefs of a variety of people and organizations.

Pantheism was popularized in Western culture as a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, particularly his book Ethics. A pantheistic stance was also taken in the 16th century by philosopher and cosmologist Giordano Bruno.

Paul Tillich

Paul Johannes Tillich (August 20, 1886 – October 22, 1965) was a German-American Christian existentialist philosopher and Lutheran Protestant theologian who is widely regarded as one of the most influential theologians of the twentieth century.Among the general public, he is best known for his works The Courage to Be (1952) and Dynamics of Faith (1957), which introduced issues of theology and modern culture to a general readership. In academic theology, he is best known for his major three-volume work Systematic Theology (1951–63) in which he developed his "method of correlation", an approach of exploring the symbols of Christian revelation as answers to the problems of human existence raised by contemporary existential philosophical analysis.

Pierre Bayle

Pierre Bayle (French: [bɛl]; 18 November 1647 – 28 December 1706) was a French philosopher and writer best known for his seminal work the Historical and Critical Dictionary, publication beginning in 1697.

Bayle was a Calvinist Protestant (Huguenot). As a forerunner of the Encyclopedists and an advocate of the principle of the toleration his works subsequently influenced the development of the Enlightenment.


Pragmatism is a philosophical tradition that began in the United States around 1870. Its origins are often attributed to the philosophers Charles Sanders Peirce, William James, and John Dewey. Peirce later described it in his pragmatic maxim: "Consider the practical effects of the objects of your conception. Then, your conception of those effects is the whole of your conception of the object."Pragmatism considers words and thought as tools and instruments for prediction, problem solving and action, and rejects the idea that the function of thought is to describe, represent, or mirror reality. Pragmatists contend that most philosophical topics—such as the nature of knowledge, language, concepts, meaning, belief, and science—are all best viewed in terms of their practical uses and successes. The philosophy of pragmatism "emphasizes the practical application of ideas by acting on them to actually test them in human experiences". Pragmatism focuses on a "changing universe rather than an unchanging one as the idealists, realists and Thomists had claimed".


A question is an utterance which typically functions as a request for information. Questions can thus be understood as a kind of illocutionary act in the field of pragmatics or as special kinds of propositions in frameworks of formal semantics such as alternative semantics or inquisitive semantics. The information requested is expected to be provided in the form of an answer. Questions are often conflated with interrogatives, which are the grammatical forms typically used to achieve them. Rhetorical questions, for example, are interrogative in form but may not be considered true questions as they are not expected to be answered. Conversely, non-interrogative grammatical structures may be considered questions as in the case of the imperative sentence "tell me your name".

Standard library

A standard library in computer programming is the library made available across implementations of a programming language. These libraries are conventionally described in programming language specifications; however, contents of a language's associated library may also be determined (in part or whole) by more informal practices of a language's community.


This page is based on a Wikipedia article written by authors (here).
Text is available under the CC BY-SA 3.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.