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Format: MS WORD
| Chapters: 1-5
| Pages: 87
ALTERITY AND REVERSIBILITY IN MERLEAU-PONTY: A DISCOURSE ON CULTURAL DIVERSITY AND MINORITY RIGHTS.
ABSTRACT
Cultural diversity is increasingly becoming an inevitable feature of most modern states. This is because trade, tourism, international dialogue amongst scholars, scientists and artists and the movement of skilled labour as well as migration have ensured that few countries do not contain within them significant numbers of peoples from other cultures. A likely consequence of this diversity is clash of cultural interests, especially between minority and majority cultural groups, in response to which proponents of multiculturalism argue for minority rights and recognition for cultural minorities. But multiculturalism tends to over emphasize the “cultural self” at the expense of the “cultural other” culminating in cultural separatism. This thesis takes up, however, the argument that a healthy perception and understanding of ‘the other’ in our relationship with fellow human b eings is more fundamental to tackling the challenges of cultural diversity than multiculturalism. The aim of this work, therefore, is to employ Merleau-Ponty’s reversibility thesis (in which one’s world opens upon the other and vice-versa when people come in contact with one another) as an alternative model with which to better understand the ontological nature of the self’s relation to the other as the basis for intercultural reversal of perspectives for social harmony. Methodologically, the qualitative research design is used for this study. Data for the study are collected from books, journals articles, biographies, and interviews. Data from these sources are analyzed by the use of historical-hermeneutics and philosophical exposition/analysis. Historical-hermeneutics is employed to survey and understand previous conceptions of alterity and the self’s relation to alterity in the history of philosophy/thought. Philosophical exposition is used to highlight the relational ontology of the self to alterity in Merleau-Ponty’s philosophy of reversibility and also highlight the increasing reality of cultural diversity and minority rights claims. Philosophical/textual analysis is used to analyse Merlau-Ponty’s ontology of alterity and reversibility in order to apply it to the challenges of cultural diversity and multiculturalism, with social development in view.
CHAPTER ONE
INTRODUCTION
1.2 Background to the Study
In our experiences, others seem so close; yet in our thinking, they remain remote... -William Ralph Shroeder1 The experience of others becomes an issue of concern and interest for basically two reasons- cultural and intellectual. From the cultural perspective (which is of primary concern in this work), we are confronted with some facts. Personal relationships are troubled: divorces are increasing; families are breaking apart; cultural groups clash over conflicting interests and friendships exit under great strains. We oscillate between a desperate effort to commit ourselves completely and an insistence on remaining islands unto ourselves. Even for those who try hardest and care, most interpersonal relationships seem only to touch the surface; at best, they leave one unharmed; more often, they deliberate and disorient.2 Although interpersonal life promises a full-course meal, for many, it provides only a series of appetizers.
ABSTRACT
Cultural diversity is increasingly becoming an inevitable feature of most modern states. This is because trade, tourism, international dialogue amongst scholars, scientists and artists and the movement of skilled labour as well as migration have ensured that few countries do not contain within them significant numbers of peoples from other cultures. A likely consequence of this diversity is clash of cultural interests, especially between minority and majority cultural groups, in response to which proponents of multiculturalism argue for minority rights and recognition for cultural minorities. But multiculturalism tends to over emphasize the “cultural self” at the expense of the “cultural other” culminating in cultural separatism. This thesis takes up, however, the argument that a healthy perception and understanding of ‘the other’ in our relationship with fellow human b eings is more fundamental to tackling the challenges of cultural diversity than multiculturalism. The aim of this work, therefore, is to employ Merleau-Ponty’s reversibility thesis (in which one’s world opens upon the other and vice-versa when people come in contact with one another) as an alternative model with which to better understand the ontological nature of the self’s relation to the other as the basis for intercultural reversal of perspectives for social harmony. Methodologically, the qualitative research design is used for this study. Data for the study are collected from books, journals articles, biographies, and interviews. Data from these sources are analyzed by the use of historical-hermeneutics and philosophical exposition/analysis. Historical-hermeneutics is employed to survey and understand previous conceptions of alterity and the self’s relation to alterity in the history of philosophy/thought. Philosophical exposition is used to highlight the relational ontology of the self to alterity in Merleau-Ponty’s philosophy of reversibility and also highlight the increasing reality of cultural diversity and minority rights claims. Philosophical/textual analysis is used to analyse Merlau-Ponty’s ontology of alterity and reversibility in order to apply it to the challenges of cultural diversity and multiculturalism, with social development in view.
CHAPTER ONE
INTRODUCTION
1.2 Background to the Study
In our experiences, others seem so close; yet in our thinking, they remain remote... -William Ralph Shroeder1 The experience of others becomes an issue of concern and interest for basically two reasons- cultural and intellectual. From the cultural perspective (which is of primary concern in this work), we are confronted with some facts. Personal relationships are troubled: divorces are increasing; families are breaking apart; cultural groups clash over conflicting interests and friendships exit under great strains. We oscillate between a desperate effort to commit ourselves completely and an insistence on remaining islands unto ourselves. Even for those who try hardest and care, most interpersonal relationships seem only to touch the surface; at best, they leave one unharmed; more often, they deliberate and disorient.2 Although interpersonal life promises a full-course meal, for many, it provides only a series of appetizers.
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