The religious subject and intersubjectivity

Abstract

The religious subject is defined and specified by the singular
sphere of action he performs, and which is basically to re-link
himself to the divine and to fellow man. Other actions are diversifying:
one of them, for example, is to transform the enunciative
field. From this field of egocentric character, a subject
“the self” —as a form, deixis and incarnation of the speaking
subject (preaching-assertion)— defines and controls a field in
which “the self” is precisely the center itself. The egocentric
field is characteristic of many of the natural languages, as well
as of thought, in the West. However, there are other languages
and other long-standing ways of thinking about and conceiving
the world; in short, other significant practices and ways of life
in which the center is not placed on the subject-self, but in
the subject-other and particularly in the subject-you, who thus
constitute an altered-central field, which is the foundation, for
example, of ethics, democracy and of various instituted religions
—one of which will be the principle basis for this work. Now,
that subject-self, charged with subjectivity (of interests, desires
and own affections), by placing the emphasis on the “other” or on
the “you”, not on one’s own subjectivity, but on the other’s —and
taking the subjectivity of the other as its own—, establishes a
full intersubjective relationship.