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is a notion concerned with the fact that some of our most intimate feelings and attitudes, and even beliefs and knowledges, manage to be displaced to some figure outside of the self. The other can 'believe and know for me'.

Such a displacement of our most intimate feelings and attitudes to some figure of the Other is at the very core of Lacan's notion of big Other... it can affect not only feelings but also beliefs and knowledge the Other can also believe and know for me. (zizek 'how to read lacan' : 24)

The Other implies its nonrepresentability. In a theological realm, this can give rise to an 'interdiction of representation' that supposes the sacred nature of the Other and, along with it, an entire economy of the sacred, sacrificial, hierarchical, and heirophantic, evenwhere the theophany and theology are negative. Access to Presence, and even to a 'super-presence,' is always preserved. But within an atheological realm, this interdiction becomes a denial of representation... the alterity of the law either retrieves, represses, or denies its origin, and ends in the singular presence of each one to the others. In this sense, something 'unrepresentable' or 'unfigurable' runs the risk of revealing itself as completely oppressive and terrifying, if not terrorist, open to the anguish of an originary Lack. (nancy being singular and plural)

is a term to draw our attention to the fact that for 99.99% of our existence we watched other faces, and rarely saw our own except as glimpsed in ponds or pools.

For 99.99% of our existence as Homo we watched other faces, and rarely saw our own except as glimpsed in ponds or pools. The phantom of facial personality is a dangerous and mystical experience in many cultures. (Givens: 17 .pdf)

to the extent that the Lacanian 'Other' is anything but an 'Other': such a name is a theologizing residue that serves to designate 'sociation'). (nancy being singular and plural).

is capable of being experienced only in the world.

For Husserl and phenomenology, 'there is a problem of the other,' at least once we have embraced the notion of an 'incarnate mind' (434). It is only 'in the world that we have the chance to have an experience of the other' (435).

is, in hermeneutics, no longer an object for the subject but rather someone to whom we are bound in the reciprocations of language and life.

Now, instead, there is an Other, who is not an object for the subject but someone to whom we are bound in the reciprocations of language and life.

is, in other words, necessarily 'other than other', just as 'different means different from different'.

Other means other than other, and different, different from the different' (plato 'parmenides' :72)

is not everyone else. It is not those over against whom the 'I' stands out. To the contrary, the other is those from whom the 'I' does not distinguish oneself.

By 'others'we do not mean everyone else but me-those

other, n.Trivia

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