Technical
Meeting on
Negotiation
Environment and Territorial Development
Green NEGOTIATED TERRITORIAL DEVELOPMENT (GreeNTD)
FAO-HQs Rome, 9-10 September 2015 – Ethiopia Room
FOOD FOR THOUGHT
On the Other and
Alterity
A philosophical
insight
Margherita Brunori
Etre deux
The question of the other – writes
Luce Irigaray, speaking about gender- has been poorly formulated in the Western
tradition, for the other is always seen as the other of the same, the other of the
subject itself, rather than another subject irreducible to the masculine
subject and sharing equivalent dignity.
In the traditional process of the discovery
of the self, the self is engaged with its negative in a dialectical operation.
The operation of the negative should instead engage in two subjects, in order
not to reduce the two to the one, the other to the same. Through this gesture,
the subject gives up being one and singular. It respects the other, the two, in
an intersubjective relation. Another subject that is two but is not second.
In Irigaray’s opinion, succeeding in
the revolutionary move of affirming the self as other and valorising the
difference is a gesture that allows us to promote the recognition of all forms
of others without hierarchy, privilege, or authority over them: whether it be
differences in race, age, culture, religion.
Alterity
Talking in more general terms, nowadays
the question of alterity is gaining
an increasing importance. The complex processes of social and cultural change
make momentum for a new look on the issue of the other. Following those
changes, the differences (be it cultural, of values, or experiences) penetrates
in everyone’s daily life and the problem of alterity
emerges with all its anthropological, historical and political implications.
Due to the current mutations,
traditional categories are increasingly unapt for the comprehension of reality
to the point that it is no longer possible to think to alterity as something that is external or counterposed to identity.
Indeed, the other is no longer collocated in a remote, delimited and
circumscribed space, above the boundaries of the individual or collective self,
but it is increasingly near.
The dialogue, or the “polilogue”
According to Gadamer, in order to
understand the alterity, it is necessary to perceive it as within a relation,
and not as an absolute and isolated object of knowledge. It should be a dialogue based on the exchange of
questions and answers that does not aim at reaching a unilateral point of view,
but rather an agreement on the issue.
To comprehend the alterity means to
provoke a “fusion of horizons” because the truth is not monological but
dialogical, it does not unveil a pre-existing situation, but it is the result
of the common understanding and interpreting.
Pushing the dialogical element
further, Franz Martin Wimmer talks about the polilogue. Opposed to the monologue and recognizing the plural
essence of the other, the polilogue is a model in which everyone is constantly
willing to call his/her own concepts into question. The dialogical, or
polilogical, model do not presuppose an absolute truth already found by
someone: its task is to activate
processes; it is the dialogue that produces reality.
Being two in a dialogue
The temptation to resolve the
pluralism -rising in the attempt to comprehend alterity- should be highlighted
and avoided; the attempt to integrate or reduce differences should be
contrasted. This commitment should begin from the acknowledgement that the
other is irreducible to the personal pre-concepts: it should remain visible in its diversity. The goal of the
imperative of understanding the other should never be assimilation nor the
exclusion. Rather, it is an endless task in which the other appears essentially
as the other.
Conclusions
Trying to summarize what previously
said, some points are highlighted:
·
The
other is an irreducible other worth of same dignity.
·
There
are many others, according to the concrete context and situation; the other is
plural, and near.
·
The
other is originally perceived through a relation, and in the dialogical (or polilogical) relation the otherness
should be recognized and valorised.
Only within the dialogue the
relation can evolve from a sharing of living spaces, to a sharing of projects
that are finalized to organize those spaces.
Bibliography
Camera, F., “Vivere come l’altro
dell’altro”. Appunti per una logica relazionale dell’alterità. In Pirni, A.
(a cura di), Logiche dell’alterità.
Edizioni ETS (2009), pp. 43-58.
Irigaray, L. Guynn, N., “The question of the other”. Yale French
Studies, n°87, Another Look, Another
Women: Retraslation of French Feminism (1995), pp.7-19.
Wimmer, F.M., Czajka, A., “Gli
altri sono esseri pensanti come noi”. Inizi, tappe, problemi e compiti della
filosofia interculturale. In Pirni, A. (a cura di), Logiche dell’alterità. Edizioni ETS (2009), pp. 173-186.