Titlebook: Sharing the Fire; Outline of a Dialect Luce Irigaray Book 2019 The Editor(s) (if applicable) and The Author(s), under exclusive license to

AFFIX

Book 2019stage in our becoming truly human. He ignores the dialectical process regarding sensitivity and sensuousness. And yet this is needed to make spiritual the relation between two human subjectivities differently determined by nature and to ensure the connection between body and spirit, nature and cultu

STEER

The Desire to Be,s starting from which this ‘to be’ may become present—also to the other. To be present to one another requires us to let our ‘to be’ be present in each—as a question, a mystery, a life of which we must take care and bring into the world.

arrhythmic

四海为家的人

Sketch of a Logic of Intersubjectivity,le of giving birth to a new being not only at the natural level but also at the spiritual or ontological level. The one, the other and their union represent three potential absolutes which engender one another.

鬼魂

lores the dialectics of sensitivity, sensuousness and the phWhilst he broaches the theme of the difference between the sexes, Hegel does not go deep enough into the question of their mutual desire as a crucial stage in our becoming truly human. He ignores the dialectical process regarding sensitivit

Conducive

Hypothesis: Longing for Another Absolute Than Knowledge,ad but, rather, through a return to that which can still grant us a rebirth, a development and a flowering that we have neglected until now. In an age in which we are recapitulating and interpreting our history, it would be appropriate to question our way of conceiving of human being itself, the one

纵火

The Desire to Be, place and enter into presence. It is to give back our ‘to be’ to life. This cannot amount to merely inciting it to become apparent but rather asks us to gather our selves together, to be in communion with ourselves in order to remember the ‘to be’ that we are and to ensure a collecting of our selve

跑过

Elements of a Dialectics of Sensitivity,traditional way of functioning. It no longer has to relate as a whole to an object; in other words, it no longer corresponds to the totality of the relation of an I, or a self, to an object, notably because it does not know such a totality. For this totality to come to appear as the one it is, the s

machination

The Absolute After Which Desire Aspires,ourselves from the impact that they have on us. Certain practitioners of yoga—such as Patanjali or Roger Clerc, to name only two of them—took an active interest in a possible unification of our various sensory perceptions, as is also the case with some western artists—for example, Paul Klee. It is t

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