45
80. For an excellent account of Irigaray’s critique of “phallogocentrism” based on
“scoptophilism,” see Martin Jay, Downcast Eyes: The Denigration of Vision in Twentieth-
Century French Thought (Berkeley: University of California Press, 1993), pp. 493-542.
81. (Princeton, NJ: Princeton University Press, 1994).
82. Between East and West: From Singularity to Community, trans. Stephen Pluhá ek
(New York: Columbia University Press, 2002).
83.
Ibid., p. 117.
84. The Human Condition, p. 2.
85. Gilles Deleuze and Félix Guattari, What Is Philosophy?, trans. Hugh Tomlinson and
Graham Burchell (New York: Columbia University Press, 1994), p. 85.
86. The Sense of Wonder (New York: Harper and Row, 1965), pp. 88-89.
87. The Primacy of Perception, ed. James M. Edie (Evanston, IL: Northwestern
University Press, 1964), p. 13.
88. I am deeply indebted to Kristen Renwick Monroe for her painstaking and
“enlightening” (in a Buddhist sense) work on the heteronomic ethics of compassion and altruism
as an alternative to human inhumanity to human others during the Holocaust – the very time
when moral humanity was tested. See The Heart of Altruism (Princeton, NJ: Princeton
University Press, 1996) and The Hand of Compassion (Princeton, NJ: Princeton University
Press, 2004). “Hand” and “heart” are two metaphors/symbols of touching others by way of
compassion and altruism.
89. Cf. Owens, Beyond Recognition, p. 296.
Convention