In particular, eco-deconstruction calls us to reconceive not only presence and time but also the relationship between life and death, and the living being to its
exteriority and the ways in which living beings appropriate and "exappropriate" (Toadvine's term) their environments.
Tehran washed hand affectionately from the Shah's foreign policy and figure out from the influence of Lebanon and Yemen and as well as Afghanistan and
exteriority maintain a balance of power in the region.
The book ends with a coda on the 'ethics of
exteriority' that urges us to look outwards, beyond the bounds of our own 'entrenched egotism', with Shakespeare, Ricoeur, and Arendt as our guides.
In this study, the author reveals that 'the
exteriority principle' organizes the relations between persons, between persons and land and between Houses.
Through the autobiography of Konrad Pellikan, Gabrielle Jancke critiques the spatial conceptualization of autobiography as 'interior' (private) for relegating other social, 'public' aspects of the individual self to a secondary
exteriority. The more neutral 'person' is preferred to 'individuality' for opening up 'a complex field of entangled relations, actions, and flows of resources, I.e.
The relation of--to, or being toward, maintains a link to
exteriority that affirms "the fissure, the gap, the spacing of an opening" (2003, p.
As I understand it, the author(s) aim to argue that ideas of cultural heritage in Thailand are shaped by 'relations of
exteriority' between cultural legacies and a wide range of other 'entities'.
(19) Ong reveals masculinity in the natural order as characterized by expendability, agonistic differentiation, and
exteriority. These traits can be seen as complementary to feminine traits recognized by both Ong and the magisterium: durability, receptive identification, and interiority.
Both action and production are subjected to the dualistic constraints of interiority and
exteriority. While collaborative studies between ethnologists and classicists would be necessary to subsidize a more consistent comparative approach to this matter, one may notice that in the highly transformational dynamics of Amerindian creativity--in which action and production are given not as essences that have an inside or an outside, but rather as collective assemblages that are not co-optable as demarcated products by an individual subject--it is debatable whether poiesis and praxis would be antithetical to one another--if these terms are to be considered as counterparts to Indigenous modes of making and doing.
Thus, we get such distended phrases as "incarnational situatedness," "ontological escapism," "reductionist containers of anonymity" and "the realm of communal
exteriority."