Alterity

Alterity is a philosophical and anthropological term meaning 'otherness', that is, the 'other of two' (Latin alter). It is also increasingly being used in media to express something other than 'sameness', an imitation compared to the original. Alterity is a philosophical and anthropological term meaning 'otherness', that is, the 'other of two' (Latin alter). It is also increasingly being used in media to express something other than 'sameness', an imitation compared to the original. Within the phenomenological tradition, alterity is usually understood as the entity in contrast to which an identity is constructed, and it implies the ability to distinguish between self and not-self, and consequently to assume the existence of an alternative viewpoint. The concept was further developed by Emmanuel Levinas in a series of essays, collected in Altérité et transcendence (Alterity and Transcendence) (1995). For Cornelius Castoriadis (L'institution imaginaire de la société, 1975; The Imaginary Institution of Society, 1997) radical alterity/otherness (French: altérité radicale) denotes the element of creativity in history: 'For what is given in and through history is not the determined sequence of the determined but the emergence of radical otherness, immanent creation, non-trivial novelty.' For Jean Baudrillard (Figures de l'alterité, 1994; Radical Alterity, 2008), alterity is a precious and transcendent element and its loss would seriously impoverish a world culture of increasing sameness and 'arrogant, insular cultural narcissism.' Gayatri Chakravorty Spivak's theory of alterity was introduced in a 2014 symposium titled Remaking History, the intention of which was to challenge the masculine orthodoxy of history writing. According to Spivak, it is imperative for one to uncover the histories and inherent historical behaviors in order to exercise an individual right to authentic experience, identity and reality. Within the concept of socially constructed histories one 'must take into account the dangerous fragility and tenacity of these concept-metaphors.' Spivak recalls her personal history: 'As a postcolonial, I am concerned with the appropriation of 'alternative history' or 'histories'. I am not a historian by training. I cannot claim disciplinary expertise in remaking history in the sense of rewriting it. But I can be used as an example of how historical narratives are negotiated. The parents of my parents' grandparents' grandparents were made over, not always without their consent, by the political, fiscal and educational intervention of British imperialism, and now I am independent. Thus I am, in the strictest sense, a postcolonial.' Spivak uses four 'master words' to identify the modes of being that create alterity: 'Nationalism, Internationalism, Secularism and Culturalism.' Furthermore, tools for developing alternative histories include: 'gender, race, ethnicity, class'. Jeffery Nealon, in Alterity Politics: Ethics and Performative Subjectivity, argues that 'ethics is constituted as an inexorable affirmative response to different identities, not through an inability to understand or totalize the other.'