By Fred Dallmayr
Globalization is frequently visible as a technique of common standardization less than the auspices of marketplace economics, expertise, and hegemonic energy. Resisting this strategy with out endorsing parochial self-enclosure, Fred Dallmayr explores replacement visions which are rooted in particular vernacular traditions and facilitate cross-cultural studying in an open-ended worldwide enviornment. Dallmayr charts a "grassroots" method of the worldwide village, an procedure that is dependent upon moral and non secular traditions and renowned ideals as launching pads for cross-cultural studying, discussion, and self-transformation. really interdisciplinary in nature, replacement Visions combines basic philosophy, the philosophy of faith, and political, cultural, and post-colonial conception. it's a huge ebook for college kids and students in all of those parts of research.
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Additional info for Alternative Visions
Deleuze, "Nomadic Thought," in The New Nietzsche: Contemporary Styles of Interpretation, ed. David B. , 1977), pp. 148149. 9. See Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority, trans. ), especially pp. 4248: "the idea of Socratic truth thus rests on the essential selfsufficiency of the same, its identification in ipseity, its egotism" (p. 44) and, about the later Heidegger: "ontology becomes ontology of nature, impersonal fecundity, Page 17 faceless generous mother, matrix of particular beings, inexhaustible matter for things" (p.
For present purposes, the main drawback is a lingering ethnocentrism beneath the rhetoric of alterity. Both in his early and his later phases, Levinas's thought remained explicitly wedded to a Western biblical and monotheistic tradition, in a manner that seems to preclude any transit to South Asian or Far Eastern forms of reflection. 9 By and large, postmodernism's turn to "otherness" has remained speculative and ineffectual with regard to cross-cultural encounters in our time; to some extent, its rhetoric has even reinforced deep-seated "Orientalist" leanings among Western intellectuals disdainful of vernacular contexts or traditions.
Globalization" involves to a large extent the spreading or dissemination of modern Western forms of life around the globe. To be sure, some aspects of these life-forms have a benign character, at least at first glance: where development coincidesor promises to coincidewith liberation from want, poverty, and oppression, few sensible people would wish to demur on principle. Most importantly, where modernization equals democratization, that is, the replacement of feudal autocracies by democratic regimes wedded to freedom and equal rights, the change might garner near universal assent.