By Fred Dallmayr
Past Orientalism explores the confluence of up to date Western (especially Continental) philosophy, with its concentrate on otherness and distinction, and the continued means of globalization or the emergence of the "global village." the fundamental query raised within the ebook is: what is going to be the existing life-form or discourse of the worldwide village? Will it's the discourse of Western technology, undefined, and metaphysics which, below the banner of modernization and improvement, seeks to homogenize the realm in its photo? In Said's paintings, this procedure used to be categorized "Orientalism." Or will it's attainable to maneuver "beyond Orientalism" within the course neither of world uniformity nor radical fragmentation? After discussing the vast diversity of attainable "modes of cross-cultural come upon" in a old viewpoint, the booklet develops as a popular choice the idea of a deconstructive discussion or a "hermeneutics of distinction" which respects otherness past assimilation. This hermeneutics is illustrated in chapters interpreting numerous bridge-builders among cultures, basically the Indian philosophers Radhakrishnan and J.L. Mehta and the Indologist Halbfass. the rest chapters are dedicated to extra concrete social-political difficulties, together with problems with modernization, multiculturalism, and the clients of a globalized democracy which bids farewell to Orientalism and Eurocentrism.
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Additional info for Beyond Orientalism: Essays on Cross-Cultural Encounter
Example text
At the same time, his work resonates deeply with larger global and geocultural concerns. As the foremost contemporary representative of European "humanism" and the European "humanities," Gadamer has persistently reflected and commented on the significance of European (or Western) culture, alerting readers both to its intrinsic grandeur and to its tragedy or possible limitations. Moving along different paths-farther removed from traditiona I human ism- Derrida I ikewise has focused attention on the issue of "postmetaphysics" and its implications for self-other and cross-cultural relations.
This inJU~ction ~rects a barrier both against assimilation ism or "melting-pot" un1versal1sm, on the one hand, and against cultural narcissism. on the other. "It is necessary (if {aut), Derrida says, "to make ourselves the guardians of an idea of Europe. of a difference of Europe. ely in not closing itself off in its own identity and in advancing 1tself 111 an exemplary way toward what it is not. toward the other II II BEYOND ORIENT ALISM 5B r heading or the heading of the other, indeed-and this is perhaps something else altogether-toward the other of the heading, which would be tl1e beyond of this modern tradition, another border structure, another shore," L Steering clear both of utilitarianism and of utopianism, dialogue in this context was the medium of a community constantly in the process of formation, a process in which both the sense of public life and the selfhood or identity of participants are persistently subject to renegotiation. 2 This view of dialogue was deepened and philosophically corroborated in the postwar years as a result of Gadamer's intensified turn to language and hermeneutical understanding, a turn which at least in part was an outgrowth of his prolonged encounter with Heidegger.
