Philosophy[edit] In the 1950s, Levinas emerged from the circle of intellectuals surrounding Jean Wahl as a leading French thinker. His work is based on the ethics of the Other or, in Lévinass terms, on ethics as first philosophy. For Lévinas, the Other is not knowable and cannot be made into an object of the self, as is done by traditional metaphysics (which Levinas called ontology). Levinas prefers to think of philosophy as the wisdom of love rather than the love of wisdom (the literal Greek meaning of the word philosophy). In his view, responsibility precedes any objective searching after truth. Levinas derives the primacy of his ethics from the experience of the encounter with the Other. For Lévinas, the irreducible relation, the epiphany, of the face-to-face, the encounter with another, is a privileged phenomenon in which the other persons proximity and distance are both strongly felt. The Other precisely reveals himself in his alterity not in a shock negating the I, but as the primordial phenomenon of gentleness.[7] At the same time, the revelation of the face makes a demand, this demand is before one can express, or know ones freedom, to affirm or deny.[8] One instantly recognizes the transcendence and heteronomy of the Other. Even murder fails as an attempt to take hold of this otherness. Following Totality and Infinity, Levinas later argued that responsibility for the other is rooted within our subjective constitution. It should be noted that the first line of the preface of this book is everyone will readily agree that it is of the highest importance to know whether we are not duped by morality.[9] This idea appears in his of recurrence (chapter 4 in Otherwise Than Being), in which Levinas maintains that subjectivity is formed in and through our subjection to the other. Subjectivity, Levinas argued, is primordially ethical, not theoretical: that is to say, our responsibility for the other is not a derivative feature of our subjectivity, but instead, founds our subjective being-in-the-world by giving it a meaningful direction and orientation. Lévinass thesis ethics as first philosophy, then, means that the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other. To meet the Other is to have the idea of Infinity.[10] The elderly Levinas was a distinguished French public intellectual, whose books reportedly sold well. He had a major impact on the young Jacques Derrida, a fellow French Jew whose seminal Writing and Difference contains an essay, Violence and Metaphysics, on Lévinas. Derrida also delivered a eulogy at Lévinass funeral, later published as Adieu à Emmanuel Levinas, an appreciation and exploration of Lévinass moral philosophy. In a memorial essay for Lévinas, Jean-Luc Marion claimed that If one defines a great philosopher as someone without whom philosophy would not have been what it is, then in France there are two great philosophers of the 20th Century: Bergson and Lévinas.[11] A concise evaluation of his impact on modern philosophical thought may be found in his New York Times obituary.[5]
Posted on: Sat, 25 Jan 2014 08:45:13 +0000