This paper will take a closer look at Levinas' ethical subject and diachronic time in relation to Heidegger's project of Being and Time. Throughout the analysis, I will show how Levinas reformulates ...Heidegger's task and overcomes its limitation by successfully construing “the whole of time”, in the mode of discontinuity. Levinasian Diachronic time reveals a new signi-fication of finiteness, to be a Messiah, who dedicates oneself to the suffering others without seeking other-worldly hopes, for the “responsibility of a mortal being for a mortal being” itself is “the relationship with the infinite”. Furthermore, I will argue that through this diachronic time, Levinas attempts to construct a new structure of eternity under the influence of Rosenzweig. Levinas declares that only after falsifying hopes are dissolved in despair, infinity breaks into time, and enables “mortal human beings” to participate in “immortality” through the time of the Other. Whereas Heideggerian ontology attempted to articulate the meaning of Being-in-general based on the being of Dasein and temporality, Levinas captures that the pri-mordial horizon of ethics is the manifestation of the face of the Other and diachronic time, which lead us to think beyond Being, namely, “the otherwise than being”.
The purpose of this article is the phenomenological description of theatrical performance throughout the revision of some of the key-concepts of Hans Thies-Lehmann’s and Erika Fischer-Lichte’s ...reception theories from the perspective of Marc Richir’s thought concerning the architectonical transposition of experiencing. This revision includes the Freudian concept of “evenly hovering attention” (gleichschwebende Aufmerksamkeit) that Lehmann describes as the spectator’s optimal disposition of reception, and the concept of “perceptual multistability” which in Fischer-Lichte’s theory is meant to outline the spectator’s instability in the perception of the actor and the represented character. I will rethink the phenomenalization of the above mentioned phenomena primarily by introducing Marc Richir’s thoughts concerning the primacy of phantasia over perception and his description of the experience of the sublime. I will argue that the phenomenon of theatrical performance (in several cases) can be the ground of a collectively performed act of symbolic and aesthetic Stiftung.
A Chronology of Levinas’s Metaphorics Cowen Verter, Mitchell
Acta Universitatis Carolinae. Interpretationes,
2020, Letnik:
10, Številka:
1
Journal Article
Odprti dostop
Many readers of Emmanuel Levinas understand his thought as being oriented only by transcendence and therefore denigrate the immanent dimension of metaphor within his texts. Such readings reduce the ...complexities of Levinas’s text to a set of polemical, orthodox proclamations such as The Other is Most High and Ethics is First Philosophy. However, Levinas’s work invites us to contemplate not only transcendence, but also the way that immanence emerges though relationships with an infinitude of others, third persons whose voices murmur within the system of language, articulated in concrete elements such as metaphor. Levinas employs metaphor to converse with the inherited ways that temporal becoming has been articulated, recurrently reorienting them to expose a variety of ethical-phenomenological constellations. To expose the dynamics that remain clandestine to the orthodox interpretation, this paper will chronologically trace the development of various families of metaphors such as those of having and doing; those of dimensionality, those of orality, those of familiarity, and those of birth, gender, and death, thereby demonstrating the multitude of roles and perspectival positions assumed by the subject during its temporal becoming.
The concept of “utopia” appears in Marc Richir’s first article in 1968. Although Richir does not ever explicitly claim it, it nevertheless plays a very fundamental role in his thought, particularly ...in the political field. By analyzing the different layers of meaning that characterize the human community, from the most established to the most archaic, we would like to defend the idea that what he calls in Du sublime en politique “utopian sociality” or even “the utopian community” is in truth the register of transcendental interfacticity. To do this, we will have to explain in what and how the socio-political link differs from the links of transcendental intersubjectivity and interfacticity. We will argue that, for Richir, it is phantasia and affectivity that hold the political community together. We will then explore what role transcendental interfacticity plays in the field of politics, more particularly in its articulation with the declination of absolute transcendence into political transcendence.
Die Musikalität der Phantasie Ip, Leonard
Acta Universitatis Carolinae Interpretationes,
2020, Letnik:
10, Številka:
2
Journal Article
Odprti dostop
The article presents analyses of the manner in which “phantasy”, Marc Richir’s preferred concept of the imagination, can be observed and understood with clarity in relation to the experience of ...music. By elaborating examples of musical experience, to which Richir refers in his analyses of phantasy, it is shown that phantasy expresses itself as the originally affective dimension of experience, articulated by the correlation between the lived-bodiliness of phantasy (Phantasieleiblichkeit) and the sublime affectivity of the phenomenological apeiron. To this end, the systematic connection between music and phantasy, the concept of rhythm, the unique mobility of Phantasieleiblichkeit, and the sublime dimension of affectivity will be successively explored.
In this paper, I explore the thesis according to which ipseity cannot be conceived of without acknowledging a radical absence and alterity in its very core that makes it possible. To develop this ...thesis, I draw on Levinas’ reading of Descartes and Marion’s reading of Augustine. After a brief introductory part on what we could call, with Marc Richir’s term, the symbolic tautology of ipseity, I show how such a tautology is deconstructed by Levinas’ interpretation of the idea of the infinite in Descartes’ Third Meditation. I then proceed to contrast the results of this reading with Marion’s take on the problem of the memoria in Augustin’s Confessions. Both readings point towards a radical and immemorial dimension of absence that – by impeding the self from fully possessing itself – makes paradoxically ipseity possible in the first place. In the conclusion, I pose the question of whether – in order to account for this absence that reveals a transcendence in the most inner intimate of the self – one has to abandon phenomenology for ethics or some kind of new theology or if a strictly phenomenological description of this dimension of the experience of ipseity is possible.
Sartre and Levinas both described the relation to the other referring to Descartes’ idea of the infinite. Comparing these two phenomenologies sheds a light on the great influence Sartre had on ...Levinas’ ethics. While the two philosophers agree that the other is « a hole in the world » in the sense that he negates my intentionality, they fundamentally differ on the ultimate meaning of this negation. Following the thread of the Cartesian idea of the infinite, this article deciphers Levinas’ critique of Sartre, leading to his ethics of the face.
This paper aims to examine the impact and overlap of the philosophy of Emmanuel Levinas in connection with the issue of determining others in contemporary modern society, especially in relation to ...ethical theoretical background and real political practice. This paper aims to relate Levinasian philosophy to the phenomena of contemporary modern society, specifically, its ethics and political practice. This paper intends to capture the relevance of Levinasian philosophy to our current political and religious conflicts, the issue of refugees, immigrants, and the phenomenon of mass migration. In a broader sense, it also reflects upon the issues of racism and globalization as pertinent issues in our current age.
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