Dialogical Thought and Identity : : Trans-Different Religiosity in Present Day Societies / / Ephraim Meir.

• Superior document: Title is part of eBook package: De Gruyter DGBA Backlist Complete English Language 2000-2014 PART1
• VerfasserIn: Meir, Ephraim,
• Place / Publishing House: Berlin ;, Boston : : De Gruyter, , [2013]; ©2014
• Year of Publication: 2013
• Language: English
• Physical Description: 1 online resource (234 p.)
• Other title: Frontmatter --; Preface --; Table of Contents --; Introduction --; Chapter 1: Elucidating Identity and Alterity --; The Problem of Identity in Dialogical Philosophy --; Chapter 2: “I-you” and “Eternal You” in the Thought of Martin Buber --; Chapter 3: Franz Rosenzweig’s Animated I or “Soul” --; Chapter 4: The I as “Homo Sympatheticus” in Abraham Joshua Heschel --; Chapter 5: Franz Fischer’s “Proflective” Thought on the I --; Chapter 6: Emmanuel Levinas’s “One-For-the-Other” --; Self-Transcendence, Self-Difference, and Trans-Difference. Philosophical and Theological Considerations --; Chapter 7: The Non-Identical I --; Chapter 8: The Interpreted and Interpreting I --; Bibliography --; Index of Names
• Format: Mode of access: Internet via World Wide Web.
• ISBN: 9783110338478; 9783110238570; 9783110238488; 9783110636949; 9783110317350; 9783110317121; 9783110317114
• DOI: 10.1515/9783110338478
• Access: restricted access
• Hierarchical level: Monograph
• Statement of Responsibility: Ephraim Meir.

In discussion with Martin Buber, Franz Rosenzweig, Abraham Joshua Heschel, Franz Fischer and Emmanuel Levinas, Ephraim Meir outlines a novel conception of a selfhood that is grounded in dialogical thought. He focuses on the shaping of identity in present day societies and offers a new view on identity around the concepts of self-transcendence, self-difference, and trans-difference. Subjectivity is seen as the concrete possibility of relating to an open identity, which receives and hosts alterity. Self-difference is the crown upon the I; it is the result of a dialogical life, a life of passing to the other. The religious I is perceived as in dialogue with secularity, with its own past and with other persons. It is suggested that with a dialogical approach one may discover what unites people in pluralist societies.