By Luce Irigaray
"A major thinker steeped within the Western culture explores old jap disciplines, meditating on what it capability to benefit to respire: the result's a robust problem to find the relevance of indigenous Asian philosophy to our lives. in response to Luce Irigaray, yogic culture delivers an essential 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 non secular practices, the Western philosophers who've attempted to handle Hindu and Buddhist teachings -- quite Schopenhauer -- have often long gone off beam. Incorporating her own adventure with yoga into her provocative philosophical considering on sexual distinction, Luce Irigaray proposes a brand new means of figuring out individuation and neighborhood within the modern global. through returning to primary human stories -- respiring and the very fact of sexual distinction -- she reveals a fashion out of the never-ending sociologizing abstractions of a lot modern idea to reconsider questions of race, ethnicity, and globalization. publication jacket."--Jacket. Read more...
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Additional resources for Between East and West : from singularity to community
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.
On the other hand, it is a matter of doing enough to attempt to pass from the present reality to immortality or eternity. This imprecision regarding the state of development of the universe, of the living world, and of the human species obliges me, in all strictness, to questioning, to incompleteness or to relativity. It is not, therefore, a question of uttering a truth valid once and for all but of trying to make a gesture, faithful to the reality of yesterday and to that of today, that indicates a path toward more continuity, less tearing apart, more interiority, concentration, harmony—in me, between me and the living universe, between me and the other(s), if that is or becomes possible, as I hope it is, given respect for the living universe and its temporality.
But their intention should be understood in a different sense than the one we generally give to this word. Intention does not aim at an exterior object or project with the objective of an appropriation, of a consumption, or of a possession. Intention has as its objective the constitution of an accomplished interiority that remains tied to and in con- the time of life stant communion with the whole of the world. If you are having trouble grasping what is at issue, perhaps the contemplation of certain representations of the Buddha in meditation will be able to convey to you something of the nature of his intention.