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"exteriority" Definitions
  1. the quality or state of being exterior or exteriorized : EXTERNALITY

25 Sentences With "exteriority"

How to use exteriority in a sentence? Find typical usage patterns (collocations)/phrases/context for "exteriority" and check conjugation/comparative form for "exteriority". Mastering all the usages of "exteriority" from sentence examples published by news publications.

Varda's life and work are filled with contrasts between interiority and exteriority, individuals and their worlds, which makes her house on Rue Daguerre, with its pink facade and striped doors, feel like another auteurist creation.
Ezra Pound is climbing a volcano, his thoughts, burning   And me hearing water running down, spreading into the living room… (49) Adnan writes these two tercets as contrasts of him/me, upward/outward, and interiority/exteriority.
Even though we see into houses in some wimmelbooks (because exterior walls have been magically dissolved), we don't see into people's heads; by featuring the exteriority of life in its community dimension, the wimmelbooks leave the people private.
Merleau-Ponty anticipated this as early as 1964 when he wrote, in his essay "Eye and the Mind": I see things, each one in its place, precisely because they eclipse one another, and that they are rivals before my sight precisely because each one is in its own place—in their exteriority, known through their envelopment, and their mutual dependence in their autonomy.
Chapter 3, Eliot: The Walking Dead. Chapter 4, Beckett: Zero Identity. Part III, RECONSTITUTION OF SELF: YEATS THE RELIGION OF ART. Chapter 5, Exteriority of Self.
François Jullien at the International Geography Festival of Saint-Dié-des-Vosges, October 2013 François Jullien's reply to the charge that he portrays China as "an alterity" appears in Chemin faisant, Connaître la Chine, relancer la philosophie. There he argues that the unreferenced quotations used by Jean- François Billeter are fabrications and that Billeter attempts to construct an imaginary version of François Jullien's work to argue against. The crux of the matter for Jullien is that exteriority and alterity are not to be conflated. China's exteriority, Jullien's point of departure, is, he argues, evident in its language as well as in its history, whereas alterity must be constructed and, as internal heterotopia, is to be found in both Europe and China.
Philosopher Manuel DeLanda has adopted the concept of assemblage in his book A New Philosophy of Society (2006). In his book, DeLanda draws from Deleuze and Guattari to further argue that social bodies on all scales are best analyzed through their individual components. Like Deleuze and Guattari, DeLanda’s approach examines relations of exteriority, in which assemblage components are self-subsistent and retain autonomy outside of the assemblage in which they exist DeLanda further expands upon Deleuze’s assemblage theory and relations of exteriority by suggesting that assemblage components are organized through the two axes of material/expressive and territorializing/deterritorializing. Further, a third axis of genetic/linguistic resources exists to define the interventions involved in the coding, decoding, and recoding of the assemblage.
The object of phenomenology is not however something that appears, such as a particular thing or phenomena, but the act of appearing itself.Incarnation. Une philosophie de la chair (§ 1, p. 35) Henry's thought led him to a reversal of Husserlian phenomenology, which acknowledges as phenomenon only that which appears in the world, or exteriority.
The Unum is not viewed only as an actus purus, but rather as a "universal potentiality of being". As such, i.e. is placed, in Şora's metaphorical model, at the centre of a sphere of null radius, which has, thus, the same topos as the periphery. The surface of this sphere represents the pure exteriority, composed of "terminal actualities".
See for example The Essence of Manifestation (§ 52–70) Thought is for him only a mode of life, because it is not thought which gives access to life, but life that allows thought to reach itself.Incarnation. Une philosophie de la chair (§ 15, p. 129) According to Henry, life can never be seen from the exterior, as it never appears in the exteriority of the world.
Kaja Silverman, author of the scholarly article "Fassbinder and Lacan: A Reconsideration of Gaze, Look, and Image," wrote that the film "holds subject and ideal image at the most extreme distance from each other and that, hence, attests most eloquently to the latter's recalcitrant exteriority."Silverman, p. 281. She further wrote that the character of Margarethe "sustains her identity through constant reference to an external representation."Silverman, p. 282.
The University was founded by the friars. The sumptuous liturgy of Catholicism and the poignant style of the preachers captivated the indigenous masses, more than the evangelical doctrine itself. That is to say, for the Indians, the most attractive feature of the Catholic cult was its exteriority and not its interiority. The Indian, in fact, kept his old magical beliefs adapting them to Catholic worship, a phenomenon known as religious syncretism.
SF has always done so, but it has always played upon the double, > on artificial replication or imaginary duplication, whereas here the double > has disappeared. There is no more double; one is always already in the other > world, an other world which is not another, without mirrors or projection or > utopias as means for reflection. The simulation is impassable, > unsurpassable, checkmated, without exteriority. We can no longer move > "through the mirror" to the other side, as we could during the golden age of > transcendence.
François Bourin, 1988 (pp. 14–18) The "invisible", here, does not correspond to that which is too small to be seen with the naked eye, or to radiation to which the eye is not sensitive, but rather to life, which is forever invisible because it is radically immanent and never appears in the exteriority of the world. No-one has ever seen a force, a thought or a feeling appear in the world in their inner reality; no-one has ever found them by digging into the ground.Michel Henry, Incarnation, éd.
This is Wilber's term for "romantic" approaches, like deep ecology and ecofeminism, that often mistake earlier and more exclusivist modes of being for more mature, more inclusive modes. In the seventh chapter, "The Farther Reaches Of Human Nature", Wilber uses Jürgen Habermas' account of socio-cultural development to describe collective human development. Wilber describes vision-logic, a non-dominating, global awareness of holistic hierarchy, in which the pathological dissociations of Nature from Self, interiority from exteriority, and creativity from compassion are transformed into healthy differentiations. The validity claims of mystics are compared to Thomas Kuhn's account of scientific paradigms.
Two modes of manifestation of phenomena exist, according to Henry, which are two ways of appearing: "exteriority", which is the mode of manifestation of the visible world, and phenomenological "interiority", which is the mode of manifestation of invisible life.See for example the conclusion of L'Essence de la manifestation, PUF, 1963 (§ 70, p. 860) Our bodies, for instance, are in life given to us from the inside, which allows us, for example, to move our hands, and it also appears to us from the outside like any other object that we can see in the world.Michel Henry, Voir l’invisible, éd.
In the second chapter, "The Pattern That Connects", Wilber uses Arthur Koestler's account of holism and holarchy and Ludwig von Bertalanffy's General Systems Theory to describe approximately twenty tenets of all holons. Wilber calls the holistic version of the Great Chain of Being the "Great Nest of Spirit", because this account emphasizes that higher levels include as well as transcend lower ones. In the third chapter, "Individual And Social", Wilber describes Erich Jantsch's account of co-evolution and self-organizing systems. In the fourth chapter, "A View From Within", Wilber describes what he calls two fundamental aspects of existence: the "Left-hand path" (interiority) and the "Right-hand path" (exteriority).
Furthermore, he asserted that ecstasy, or exteriority toward the Other, forever remains beyond any attempt at full capture; this otherness is interminable or infinite.Sociality is a "relation ... to the infinite" (E. Levinas, Le temps et l'autre, Presses universitaires de France, 1991, p. 8). The "relation with the Other" [rapport à autrui] is one among the "inevitable articulations of the transcendence of time" [articulations ... inévitables de la transcendance du temps] which are "neither ecstasy where the Same is absorbed in(to) the Other nor knowledge where the Other belongs to the Same" [ni extase où le Même s'absorbe dans l'Autre ni savoir où l'Autre appartient au Même] (ibid.
Western philosophy as a whole since its Greek origins recognizes only the visible world and exteriority as the sole form of manifestation. It is trapped into what in The Essence of Manifestation Michel Henry calls "ontological monism"; it completely ignores the invisible interiority of life, its radical immanence and its original mode of revelation which is irreducible to any form of transcendence or to any exteriority.See Michel Henry, L'essence de la manifestation, PUF, 1963 (§ 11, p. 91) When subjectivity or life are in question, they are never grasped in their purity; they are systematically reduced to biological life, to their external relation with the world, or as in Husserl to an intentionality, i.e.
The plane of immanence is metaphysically consistent with Spinoza’s single substance (God or Nature) in the sense that immanence is not immanent to substance but rather that immanence is substance, that is, immanent to itself. Pure immanence therefore will have consequences not only for the validity of a philosophical reliance on transcendence, but simultaneously for dualism and idealism. Mind may no longer be conceived as a self-contained field, substantially differentiated from body (dualism), nor as the primary condition of unilateral subjective mediation of external objects or events (idealism). Thus all real distinctions (mind and body, God and matter, interiority and exteriority, etc.) are collapsed or flattened into an even consistency or plane, namely immanence itself, that is, immanence without opposition.
The philosopher of ethics Emmanuel Lévinas said that the infinite demand the Other places on the Self makes ethics the foundation of human existence and philosophy. In Totality and Infinity: An Essay on Exteriority (1961), Emmanuel Lévinas said that previous philosophy had reduced the constitutive Other to an object of consciousness, by not preserving its absolute alterity — the innate condition of otherness, by which the Other radically transcends the Self and the totality of the human network, into which the Other is being placed. As a challenge to self-assurance, the existence of the Other is a matter of ethics, because the ethical priority of the Other equals the primacy of ethics over ontology in real life.The Encyclopedia of Philosophy (1967) p. 637.
In addition Diana Fuss (1991) explains, "the problem of course with the inside/outside rhetoric...is that such polemics disguise the fact that most of us are both inside and outside at the same time". Further, "To be out, in common gay parlance, is precisely to be no longer out; to be out is to be finally outside of exteriority and all the exclusions and deprivations such outsiderhood imposes. Or, put another way, to be out is really to be in—inside the realm of the visible, the speakable, the culturally intelligible." In other words, coming out constructs the closet it supposedly destroys and the self it supposedly reveals, "the first appearance of the homosexual as a 'species' rather than a 'temporary aberration' also marks the moment of the homosexual's disappearance—into the closet".
In other words, Butler's claim is that "the body is itself a consequence of taboos that render that body discrete by virtue of its stable boundaries" (133). Butler proposes the practice of drag as a way to destabilize the exteriority/interiority binary, finally to poke fun at the notion that there is an "original" gender, and to demonstrate playfully to the audience, through an exaggeration, that all gender is in fact scripted, rehearsed, and performed. Butler attempts to construct a feminism (via the politics of jurido-discursive power) from which the gendered pronoun has been removed or not presumed to be a reasonable category. She claims that even the binary of subject/object, which forms the basic assumption for feminist practices—"we, 'women,' must become subjects and not objects"—is a hegemonic and artificial division.
Manuel DeLanda detailed the concept of assemblage in his book A New Philosophy of Society (2006) where, like Deleuze and Guattari, he suggests that social bodies on all scales are best analyzed through their individual components. Like Deleuze and Guattari, DeLanda’s approach examines relations of exteriority, in which assemblage components are self-subsistent and retain autonomy outside of the assemblage in which they exist DeLanda details Deleuze and Guattari's (1987) assemblage theory of how assemblage components are organized through the two axes of material/expressive and territorializing/deterritorializing. DeLanda's additional contribution is to suggest that a third axis exists: of genetic/linguistic resources that also defines the interventions involved in the coding, decoding, and recoding of the assemblage. Like Deleuze and Guattari, DeLanda suggests that the social does not lose its reality, nor its materiality, through its complexity.
In My Mother's Place (1990), Fung addresses his relationship with his mother and is made up of disclosures of what to reveal and what to hint at, eliminating details while refraining from committing to lies; being both "inside and outside" the frame of kinship. The queer figure of inside/outside evokes "the structures of alienation, splitting, and identification which together produce a self and an other, subject and an object, an unconscious and a conscious, an interiority and an exteriority ... but the figure inside/outside, which encapsulates the structure of language, repression, and subjectivity, also designates the structure of exclusion, oppression, and repudiation". Queer theorist José Esteban Muñoz writes about In My Mother's Place in his book Disidentifications: Queers of Color and the Performance of Politics. According to Muñoz, Fung's performances can be understood as "autoethnography" due to their employment of tactics like "postcolonial mimicry" and "hybridity".

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