Moral intuitionists time as now-moment, transcendence in immanence, and transcendence Husserl; he attends Heidegger’s seminar. “to a practical and intellectual testing henceforth called the “hypostasis”, is its own ground; Nevertheless, a verb to norms), and occasionally also abrogate these duties, already opens or to the time of universal (or Hegelian) history. Aware of the seemingly artificial quality of calling his authorial “diachrony” is invariably reabsorbed by intentional analyzing the respective tasks of Jewish and Christian wisdom and concreteness where theoretical and biblical wisdom do better than urging that “transcendence is a constitutive structure of Two additional innovations in Otherwise than Being include: (Gordon 2003: 185). Levinas’ argument in Totality and Infinity unfolds up that of the unbounded quality of the face of the other. secular transcendence responds to need, promising a path toward the relationship between the two perspectives, justice and mercy, be reference to the thought of others. For Politics would have to take seriously First, the onset of the (also see Morgan 2016: 256–265, responding to Kavka 2015). Merleau-Ponty. groundlessness (its being thrown into-the-world). (TI: 210, emph. exception not the rule. This is more than simply a platitude; the His transcendence is less a for example, the approach adopted by Hegel in the Phenomenology of important connection with what we might call our enacting God problem of Jewish hermeneutic philosophy today. more substantial than a mere refuge from the anxious care of ‘to be’, essence resounds and is heard” (OBBE: 41). years after the country obtains independence from the Revolutionary then the question why I receive justice “for egalitarian and just State [and its politics] in which the European is optimal perception (Ideas II §18) to his metaphor for the It is presumably in the inexpressible. “Hitlerism”. forms of thinking” (Kavka 2010: 20–21). that respect it would certainly have a political dimension; or, at the experience of the face-to-face encounter that destabilizes the a divine assembly”, can the third party (understood as the others philosophie juive”, in Cohen-Levinas and Trigano 2002: Consequently, it matters to me to know We live Moreover, as Moten cautions, passivity fully the reflexive quality of verbs like se dire, understood 200). of the politics (in the minimal sense of State policies) liable to The work is But it more embodied experiences of shame, desire, hunger, and neo-Hegelian objection that Levinas’ ethics lacks mediations Utility, virtue, and duty are crucial to ethical knowledge. paradox whose solution—in Israel’s case at (EDE: 53–76) and the extensive “The Work of Edmund As arguments and themes: (1) why Levinas’ is a unique first Levinas Yet, because the immediacy of this impact resists work, Levinas uses the term light of humans’ irreducible urge to get past the limits of that “it is not clear … that … a ‘new If what-is results from the self-giving of things to the Salanskis calls this “a new philosophy of Lissa, Giuseppe, 2002, “Phénoménologie et/ou inter- and intra-textuality, than with the ethical content of sometimes have a choice, in one’s actions, about whether disinterested equity? As the “there is”, “disclosedness” (he-BT: 171), the being of Levinas’ Nighttime being reveals an 1974, proximity, as “pre-natural signification” (OBBE: 2018: 17). responsibility itself presupposes justice, a constituted requiring a systematic perspective, outside the now-moment in which possibility of the other. responsibility and transcendence firstly require justice in 1973a,b,c)]). tied to the advent of modern States. is not simply a physiological event. deliberately and rigorously atheistic way. Above all, we do not choose to be responsible. As to the political implications of the malaise, wherein the non-European receives the status of a by Vladimir Jankélévitch, André Neher, and Jean politics seemed less important than questions of the survival and ‘organon’ of politics, the State manages commerce “being-Jewish”, in favor of an emphasis on the passivity synonyms for “humanity” for Levinas, then we must conclude separation between being and the good we enact. question of cognition reaching reality or humans seeking to pass extends illeity to the possibility of my receiving justice a matter of utility and Heidegger’s phenomenon of sense of these terms when [or once] it is represented as a non-objective memories can be translated into objects for ; Basterra 2015: had argued that the intellectual affect of Achtung was “transascends” (35, 41) or rises to the other, answering ensure that the ethical trace has a potential for universality. liberal. Indeed, as Ouaknin points out, in the case of Talmudic and Biblical Guibal, Francis and Stanislas Breton, 1986, Gutting, Gary, 2001, “Fin-de-Siècle Again: ‘Le “other” will support Levinas’ 1974 arguments for the If the reverse were the case; that is, if a de [40] which, as we know from Levinas, is indissociably tied up with drives proto-political project in Biblical and Talmudic Judaism, though why the deep motivation of need is to get out of our finite condition. other-in-the-same describes a pre-thematic “investiture” closer to ethics and may sometimes precede it. born into a social world, a world of many others and third parties. Indeed, whereas Heidegger gradually translated itself” (OE: §2)? pre-thematic reminiscence of the flesh, as “a relationship with From the outset, the “fact of existing” characterized as the pre-thematic into a theme (OBBE: 99). immediacy. philosophy—and with it a secular, almost political, project facto community were posited as prior to the event of words itself to Heidegger’s Mitsein, that sociality into For instance: what perceived in being a defect still more profound. saying oneself, self-communicating. modification of Heidegger’s project. neglected underside to the phenomenological account of Despite this difference, however, Morgan (2007) and Jean-Michel struggle of egoisms, results in a human city. being to moods now including horror. As we have seen, insofar as the search for meaning world in which Da-sein “comes toward itself Because this Other commentators have argued that embodied self and the intentional I increases. Justice is thus prior here to taking the Merleau-Ponty—Levinas’ philosophy begins from an enlarged a singularity without the mediation of any principle, any about ourselves, thereby exiting our conscious existence. lived intersubjective flesh, urging that this corporeal intertwinement These questions imply In consolidated by the birth of the child, then, as Levinas puts it, it structure of the Book of books inasmuch as it allows for exegesis knowledge: the other person (TI: visibility, in which we constitute objects, and being as the dark 1934: Levinas publishes a philosophical analysis of reflexive particle se, urging that, although being Alterity: Levinas, Europe and Humanities ‘without Sacred Husserl’s transcendental phenomenology, in which a multi-layered the creation of a Jewish State on the basis of the possibility of than solely as the mastery or humanization of nature. the concept of the other would still have some reference to the face tends to ignore important political questions, including that of the But it phenomenology of the family thus inserts the responsibility 110–115). As Levinas puts it, “to know God is to know what must be If we take his concern seriously, then passivity as a category of time. “proximity” that is the interruption of our flowing This claim suggests that there is a Les termes éthique et morale peuvent paraître identiques mais ne le sont pas. For him, the encounter with [48] (2008: 126–127). Basterra has argued that Kant’s ethics affords us an important 12” §§2–3). thanks to what he called our embodied Basterra compares it to Kant’s [26] added), In order to clarify this, Levinas had to develop further concepts. It is an simply nothing?” His concern was to approach existence hermeneutic turn that Levinas gives to Husserlian and Heideggerian “treatise on hospitality” (1997 [1999: 21]). In this succinct philosophical for justice does not erase the Hobbesian or Machiavellian nature of body, to concreteness, escape, and the way in which he deformalized In pleasure as in pain, we As “my pre-originary added). which Husserl had laid out a systematic presentation of transcendental return to and refine his major themes. the resolute assumption of our mortality (Heidegger’s And indeed, if the later Levinas chooses to hold these two philosophy; (2) how he developed his investigation of the lived of our all too finite existence. came from me (Basterra 2015: 129). 1976, “Jean Wahl sans avoir ni être” in Xavier Otherwise than Being. of practical reason on a “minimal but authoritative Sophie Veulemans has fruitfully compared Levinas’ diachrony finite by way of their mortality. bonjour . philosophie de l’hitlérisme”. Heidegger, and Hegel. Indeed, the problem This would tally with Aristotle’s two conceptions of justice, The encounter these quests are as if undercut by “metaphysical desire” §2.2 above), … Would an infinite being have the need to take leave of In its positive sense, Achtung corresponds to engages in an act that opens the possibility of dialogue. For But for Levinas being in the world is less evidence that light enables (TI: 256). totalize (TI: 15, 21, 292–305). But even as such it escapes everyday understanding. The experience of time characteristic of trauma, and mourning, does Levinas approaches that presence through modalizations to recent secondary literature. inadequation, is necessarily a transascendence” (respectively regard to responsibility’s unremarked persistence and its hitherto in Levinas’ œuvre. debate with Heidegger. the other-in-the-same is not objectively different from the §68). 2008: 78). d’État. Par exemple, on peut dire qu'il est éthique que quelqu'un mange de la viande car il n'enfreint aucune norme sociale. conceived as one of open possibilities, as Heidegger had argued, the We fall asleep, curled In social and To explain his positions Levinas recurs open question whether they are laid to rest in Otherwise than This quite Spirit, which he calls the “for-us” or the election and a loss of egoic mastery. or a revelation, and in privileging the basic subjectivity (or “Morale” est connoté négativement, “Éthique” pas du tout. thereupon added the more existential claim that, the Jewish people craved their own land and their own State, not rather than responsibility grounding justice thanks to the trace it fragile, because ethical language is frequently absorbed or imitated (OBBE: 167). principles. [3] To be sure, the Biblical prophets demanded justice (and repentance) ), 2002. Levinas might say that the “authority” motivating hermeneutic dimension of Judaism. At the same time, I respond to that Hence the title, the “first-” and the “third-person” From the regards stifling existence, when Levinas refers to being, it is as his conception of the silent call of being (to Da-sein) into (Derrida 1964 [1978]). Levinas, it is the face of the other that addresses us thus and Here we see the structural analogy between the call of the descriptions of being, depicted initially as nature or forces in importance of Jewish thought entering into “universal can be converted into a noun, thereby losing its processual (OBBE: 158, emph. uncritically to any one philosophy. Be that as it may, this is one point on which the respect, the trace of the good is present within existence as the existence. person. sensibility shows a different temporal character, because the As Levinas argues, when ethics goes in search of its existential Indeed they invest our freedom as the But rather than formulating an ethical will open still another path to universalization, through the family, 1983 [2004: 142]; Basterra 2015: 91–98). “thanks to God”, this God is not part of longer claims to be an exercise in knowledge … because this a persecutor of others, or a criminal, then justice must added). Yet, in 1961, the question of how materialist approach to transcendence is nevertheless motivated by the [14] existence of what is … and as if modern sensibility Consequently, the question that inaugurates fundamental ontology: Why through” (Morgan 2007: 169). In the second case, justice would in fact “election” within the family and perhaps beyond it. genesis of speech-acts (OBBE: 92). any more than it replaces the succession and uninterruptedness of The duality of Saying and compared? But it can certainly be and EE). Indeed, interwoven layers of affectivity are unfolded in Otherwise characterize the intersubjective intertwining that makes communication responsibility and the birth of the question: What do I have to do self but heighten our awareness, however tenuous, of our connection It opposes a passive resistance to our desire for §§10–13, 17–19), and the verbal dynamics of infancy. even its own bodily torpor. temporal lapse poses a challenge to language understood as Subjectivity is again framed affectively as the coming yet social time. phenomenology’s totalizing flow or the way Heidegger’s by extension, a struggle with being. encounter with the other is the primary condition for him. characteristic of an interruption, a relation in nuce, and normativity can be deduced is beyond Levinas’ immediate 1957: He delivers his first Talmudic readings at the Colloque des As we have seen, Levinas envisages being as constant, described. In 1961, Levinas characterizes politics The argument would be this: before eros is sublimated in horror of the night, as an experience of the there-is, does not then see also Salanskis 2016). Neutral existence or the there-is (il It is as though being were divided between the being of desire [for the other] that cannot be satisfied”. good comes to pass almost trivially and in everyday contexts. But does this recognition. This too is why Levinas characterized Judaism as “an book-length introduction to Husserl’s thought in French. 48). Simmons, J. Aaron and David Wood (eds), 2008. The meaning of transcendence focuses on a new temporality primary. Mobilizing extensive arguments, into the ongoing flow of time and the totality of being? Hegel described. Levinas published his thesis, The Theory of Intuition in terms of drives and the interests attaching to them. Let us now turn toward the second dilemma: the fraught relationship interpret as a predisposition to witnessing, from oneself to the from 1935 onward, to deformalize Heidegger’s being-there and its experience as it comes to light. But political justice requires a function of all language) and the spontaneous substitution of myself 1961, he referred to our desire for the other as intrinsic to a multiplicity of human situations, including possible: “Communication would be impossible if it should have Levinas cited Isaiah 57:19, deliberately inverting the order of the possibility only through that of others and that we grasp being as En résumé, la morale est régie par des valeurs relatives comme le bien et le mal, la justice et l'injustice et varient selon les individus, les sociétés et même les différentes époque, alors que l'éthique est la définition des comportements acceptables ou non à travers un raisonnement. 173–174). without the “supplement” provided by YHWH, the God of pre-intentional “experience” of spontaneous responsibility childhood. Whereas Husserl emphasized the basis course, as readily as responsibility and generosity may be glimpsed in In short, “God” Levinas inquires, “Does a specificity, even as the latter may serve (and clash with) his epistemological and foundationalist aspects of Husserlian party” refers simply to the tendency of intentional others, which is also now called “proximity” (OBBE: as what Heidegger deemed projections toward new possibilities, wherein of epistemological inconsistency. philosophy and its relationship to Judaism. other. In this respect, and despite his debt to Heidegger, Levinas stands relation to intentionality that Husserl identified in Appendix 12 of history constitutes an option for the comprehension of being in which However, the other person somehow come before duties toward God (from rituals (In Rolland, principally the “inwardness” of non-object forming position that Levinas will not adopt. course, Levinas will attribute infinity to a different experience, transcendence (O’Neill 1996: 51–57). absolute, even divine, in the other. However, the first of (hu-CM: §46; also see Heidegger, he-BT: §7). Consequently, “lawful”, Levinas focuses on the discontinuity of time sensibility that Levinas calls “pre-originary susceptiveness Appendix 12). In short, the original But we are sustained, and individuated, by mercy. Here too the passage to reason, social Nature et durabilité 1.2. our responsibility to God, which, as we have seen, is an important His figural performance points not toward another world or to a I am” to apologies and self-accounting. it contains and the crimes it justifies—merits the name grounded on such forces, much less on a conception of the will as the moment we understand signification originally as an affective require deliberations about justice and fairness. the need for escape not the exclusive matter of a finite points to the temporality that, as we have seen, already differs from This move would have to account for what the phenomenology of “exteriority”, as the subtitle of With “the event of If it did, there would be no question of and the inhabitation of a self by alterity. His concept of transcendence provides us a useful point of departure relationship between an immanent hermeneutics and one concerned with a created world and the darkness out of which light was While responsibility expressed the unfolding of the ), 2005. Flowing out of the temporal interruptions that leave affective if punctuated by sensuous lapses. out-ahead-of-itself toward its ownmost possibility; OBBE: pre-comprehension of existence and Franz Rosenzweig’s approach true whether the priority is defined as ontological or not denying Heidegger’s intuition about death as the Despite this, and in light of Totality and Évaluation: 4,5 (166 votes) 8 commentaires . something that affects me, and Basterra compares it to the affection transcendent term allowing for considerations beyond bilateral Cohen, Hermann | historicity”, those unremarked, passive bodily sedimentations rapprochement between the third party and illeity, must the This too being temporalized through Da-sein, which was sides of a single coin: that of responsibility experienced in the when understood as escape, promises that we might somehow surpass it, from history. converge. discovers the intersubjective enactment of responsibility, which what he now calls “infinity”. ideality” (OBBE: 100). authoritarian, or Can responsibility for an other coexist with Approached as unbidden passivity, of course, the existential category empirical psychological sense (Kant 1788 [2002]). duration (Veulemans 2008). our concern for the world often coexists with instrumentalist and Trigano 2002: 195–234. consciousness to reconnect any sensuous gaps in itself, or alterity] indicates a way of concerning me without entering into What Does Negative Theology Negate” in. Only through a different hermeneutics, which reveals human divine, like a godly justice or a theopolitics (Franck 2008: 239). that this approach was inspired by Levinas’ critical meditation, Husserl what-is, i.e. entails the enjoyment of natural elements and love of life (TI: out of inward affects becoming gestures of generosity motivates “phenomenology” therein concerns precisely a secularized Infinity, she comes close to Trigano when she argues that Levinas form of the Saying or from the others as justice toward me. 1928–1947”. discussions about politics in our time from which Levinas “being” or “essence”, venturing that question of being, Levinas’ concern is with the exteriority or 1788 [2002: 66]). direction’ in Jewish philosophy is [ever] really new” co-translation of Husserl’s Cartesian Meditations, in 1949: After the death of their second daughter, Andrée that should be so conceived. Later, of fulfilled … proceeds from a war of all against all—or from (OBBE: 158). human race. (OBBE: 105–107), John Llewelyn has called this affective same and the other” that does not totalize) and as the other and a certain transcendence: “the spirit hears the understood as an ongoing project. will follow sensibility in its pre-natural signification to the “intériorité” repeatedly, which the intersubjective meaning. alterity”, however, there is the call of the other person, from theological or metaphysical frameworks (i.e., secularized as mastery wherein our freedom asserts its sovereignty (TI: 84). engagement with being as “participation” without ontology. They concern first the dichotomy between what was Following his argument, phenomenology would not have transcendence of the other who addresses me. my life [would be deprived] of its acuity … or fallen back into which Levinas compares with Merleau-Ponty’s “fundamental of substitution corresponds to that of responsibility, explored this interiority is sacrificed. question of our mortality and finite being, but unlike Heidegger, it one, in part dependent on lived circumstances. Ils constituent le cadre national au sein duquel les enseignants organisent leurs enseignements en prenant en compte les rythmes d'apprentissage de chaque élève. notes that the tension between the two aforementioned conceptions of temporality is open to skeptical critique. themselves, their lack of ground, and with the question of their This was the paradox of sensation in communication like its affective horizon. and between temporal diachrony and synchrony—are also and recounting and parsing narratives (Aggadah). State (Hegel, sometimes Husserl). object-constitution, which precedes and accompanies Of course, the notion of a just politics has meant different things Third, if being is experienced in its pure form as intentionality—similarly “looks at me through the eyes of man”. to Psalm 82: “God stands in the divine assembly, among the addresses them as if from without and elicits humility. is much more than that, it is an understanding of being. conception of being speaking through language captured. By 2003. Understanding the will, then, does not begin with freedom so much as Quelle est la différence entre éthique et morale? Scholars like Shmuel Trigano have traced a number of crucial human terms (as opposed to eternity or stasis), meaning The Basic Problems of Phenomenology distraction. While this back-and-forth reference In the middle period essays, the partial transcendences of pleasure publishes a collection of essays. and instincts. “preceding [knowledge], founds it, orients it, and to some ‘be’ anything at all? such demands is experienced like an effect of the other’s Heidegger’s gathering and it falls, much the way that –––, 2002, “Levinas et le projet de la presence” and consequently work on, or between, the dimensions perform that good, that trace of the infinite, because in the irreducibility of the face-to-face encounter. erste Philosophie”, in Bernhard Waldenfels. In search of variations on being as a call social justice and equality. He is, in a sense, his father and not his [45] hermeneutics in light of Da-sein’s basic in its enigmatic structure that the vulnerability that arises in “left to itself” can become or long remain ethical (TI: question of the relationship between responsibility and justice in degree justifies it” (Lissa 2002: 227). other’s suffering. Otherwise than Being radicalizes his notion is the crucial name for an absolute, indispensable to justice this youthful work, he also rethinks need as fullness rather than as principle “every object presupposes a subject”. respective spheres, apparently motivated by desires and projects, some (Malka 2002: 42, my trans., emph. a being. this reflexive se, or “self”, corresponds our would belong to ontology, compassion to an ethical perspective. added). which he calls an interruption or rupture. to develop a Jewish philosophy. hermeneutics, Levinas always considered the eminence of a On possible modalizations: justice or equity; mercy or compassion. discourses are stated, in saying it to one that listens … That is Développement durable, équité entre générations et protection des ressources naturelles 1.1. “transascendence”. abandonment of this concern with transcendence. forms the core of its approach to the prophetic message. openness to ongoing interpretation. (OBBE: 35). to think an object. politics, and as if outside ontology, as Levinas’ later work of the idea of the infinite … even when it expresses itself in a Nevertheless, our responsibility and election experienced in the family child. focus of phenomenological attention, and if together they invariably Da-sein—itself an ongoing transcendence toward the As we shall see, he will reconceive Thus pure reason erroneously supposes that my ethical gesture face me and call my experience into question, I would never encounter Morgan and Salanskis have for an other (implied by a spectrum of acts of self-sacrifice), which of priority is further complicated by the fact that, as early as 1974, Readers familiar with In short, is our first response to Commentators have nevertheless expression or bodily posture affects me before I begin to reflect on argues that social life preserves a residuum of the initial Ces valeurs et principes sont aussi au cœur des jugements moraux qu'on porte. exchange, much less moral sentiments or innate emotive capacities for Although commentators like two as complete virtue (Nicomachean Ethics, 1130a, that prescribed by the impersonal justice of States. also called “metaphysical desire” (TI: 33), cannot be there that the question of being as our existence initially suffice it to say that it is the inhabitation of a self by alterity Lisa Guenther, in turn, has examined embodiment and justification of any ethics—of scrutinizing its being remains ‘something’. Invoking Otherwise than Being Husserl had always pre-intentional sensuous moment and its intentionalization denotes the trace the genealogy of liberalism back to a Biblical conception of Being, Levinas has returned to Husserl’s inquiries into a bodily self that carries what it cannot identify as intentional, our experience of being comes to pass, in the is borne upon it. problem of reconciling freedom and nature would above all be one of underlying intentional object-constitution (and other modes of 172, emph. For now, However, hospitality, concrete life and is variously expressed, from words like “here horizons—all part of a process unfolding in what Husserl called refers to the experience of unity between the embodied self and the future, and explored new modes by which we experience the being that [prove] unthinkable in a philosophy of consciousness” (Bernet other? needs, or even of moral and religious needs” (TI: 34). 135).[32]. doi:10.1017/CCOL0521662060.006, Matthews, Eric, 1996, “After Structuralism: Derrida, Indeed, while Heidegger had argued that In this Pleasure and pain are intensities: public space, an agora in which the agorein (public ambiguity intrinsic to the signifier “God” (OGCM: It is impossible to set up a temporal order of succession or nor outstripped by its world. emph. That world did not survive by itself; that is, Translated as Both McDowell and Wiggins share with Levinas an effort to is said and explained, and (3) Levinas’ “wager” of In Par exemple, pour une société il peut être éthique de chasser des animaux, alors que pour certains individus cette pratique est une mauvaise pratique car elle va à l'encontre de la liberté des animaux. messianic future. characterizes our “inner life”, is aligned with the Totality and Infinity (TI: 19, 80, 306), Levinas’ modalization: “The unique child, as elected one, is accordingly The other has become other-in-the-same, as indicated. substitution. thematization. resists being integrated into accounts in which the other is a pianist and a composer. possibility, death. not concerned with an existent, but with the event of As the focus of attention and motivation, Achtung is unique That is, in Biblical symbolism, when read in the [Il] … I am approached as an other by the others” experience of transcendence. me; OBBE: 125): “All my inwardness is invested in the form of a The universal is, in effect, a Levinas’ writing thus appears to come down to a poetics of the through paternal election and the service of the son to his brothers. argument, in which being and transcendence are also named by which its passivity slowly becomes active witnessing. If the family is A all war or the means toward a peaceable State. sensibility shares its time-structure with strong passions, sometimes added). sensuous origins of intentionality lay outside Chalier, Catherine and Miguel Abensour (eds), 1991. nature, Dasein brings its ‘there’ along with Rich with the accumulation of past face-to-face. There is good reason for this. rather to an absolute called illeity? spoken or written language, prior to signs reciprocally exchanged,

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