By Luce Irigaray
"A best thinker steeped within the Western culture explores old japanese disciplines, meditating on what it potential to profit to respire: the result's a robust problem to find the relevance of indigenous Asian philosophy to our lives. based on Luce Irigaray, yogic culture promises an important hyperlink among the current and eternity, permitting us to reexamine and reenvision the patriarchal traditions of the West. missing own event with yoga or different japanese religious practices, the Western philosophers who've attempted to deal with Hindu and Buddhist teachings -- rather Schopenhauer -- have usually long gone off target. Incorporating her own event with yoga into her provocative philosophical pondering on sexual distinction, Luce Irigaray proposes a brand new means of figuring out individuation and group within the modern international. through returning to basic human stories -- respiring and the actual fact of sexual distinction -- she reveals a manner out of the never-ending sociologizing abstractions of a lot modern proposal to reconsider questions of race, ethnicity, and globalization. booklet jacket."--Jacket. Read more...
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Extra info for Between East and West : from singularity to community
And the models relative to masculine sexuality characterize its energy as reversible with return to homeostasis, that is to say as immutable. The vegetal remains tied to the cyclical and to growth. This development of life has been fixed in definitive forms. It reappears in the form of comparisons, scales of values, etc. Which is also in part denied by Western philosophies. . The time of life has become in the West an effect of social organizations and conventions, of socio-logical projections upon living reality: a) a submission to patriarchal genealogical order, substituting itself for natural engendering, either cosmic or maternal; b) a social and political organization between humans— which has meant, in fact, between men—founded upon sacrificial rites and not upon cosmological rhythms; c) a substitution of the reproduction of the human species for the becoming of the living world as a whole; d) an institution of History as human time that is cumula- the time of life tive but not necessarily progressive, which leads to disorder, entropy, chaos.
To do this he is required to sacrifice individuation and all forms of spiritual development. It seems to me that Schopenhauer could have learned from the traditions of India that the divine is not situated in an inaccessible transcendence. It is what I become, what I create. I become and I create (the) god(s) between immanence and transcendence. The rupture between immanence and transcendence is due, it seems to me, to . the constitution of the divine as logos having all power over the natural universe, although it is produced by only one part of this universe, at a the time of life moment of its history, .
To pass to the level of Western community requires other methods. Besides the difficulty of such a collective constitution, to remain at the level of breathing would risk favoring social organizations where the person is alienated and even disappears in the group. Moreover, the Eastern traditions themselves are multiple at present, and the Asiatic aboriginal and Indo-European contributions live together there without real articulation between them. Therefore it is not a question of simply reversing History but of examining its stratifications and successive layers in order to strive toward its construction.