The phenomenology of substitution,
The phenomenology of substitution, the experience of being another, is something complex and terrifying where proximity, evasion and otherness are brought together. Levinas understood the somber side of sanctity. Even though Indexicalismdoesn’t dwell on the agonies of this phenomenology, it hints at the issue by bringing paradox to center stage. Much of that phenomenology has to do with interruption and the subsequent paradox of freedom that ends up discovering responsibility and canceling fr...
The phenomenology of substitution,
The phenomenology of substitution, the experience of being another, is something complex and terrifying where proximity, evasion and otherness are brought together. Levinas understood the somber side of sanctity. Even though Indexicalismdoesn’t dwell on the agonies of this phenomenology, it hints at the issue by bringing paradox to center stage. Much of that phenomenology has to do with interruption and the subsequent paradox of freedom that ends up discovering responsibility and canceling fr...
Yet I don’t think these two sides
Yet I don’t think these two sides of Levinas are utterly disconnected. I find it tempting to relate Levinas’ picture of an unsatisfying existence seduced by what is outside and haunted by the Other with the philosophical project of Fabián Ludueña (in his five-volume La Comunidad de los Espectros)[xvi]. Levinas takes the metaphysical desire, in the terms he uses in Totality and Infinity, to be driven by an attraction towards the Other. The metaphysical desire cannot be quenched by an ontology ...
Yet I don’t think these two sides
Yet I don’t think these two sides of Levinas are utterly disconnected. I find it tempting to relate Levinas’ picture of an unsatisfying existence seduced by what is outside and haunted by the Other with the philosophical project of Fabián Ludueña (in his five-volume La Comunidad de los Espectros)[xvi]. Levinas takes the metaphysical desire, in the terms he uses in Totality and Infinity, to be driven by an attraction towards the Other. The metaphysical desire cannot be quenched by an ontology ...
Tom Sparrow, in the essays collected
Tom Sparrow, in the essays collected in Levinas Unhinged, explores some unusual sides of Levinas’ writings and shows how much there is to be explored there[xiii]. I find Levinas’ early book On Escape (De l’évasion) a very interesting source to think about desire, seduction and the haunting of what is outside of being on us[xiv]. Further, he addresses there his misgivings with Bergson and, from my perspective, makes clear a connection with Deleuze’s (and Guattari’s) notion of the line of fugue...
Tom Sparrow, in the essays collected
Tom Sparrow, in the essays collected in Levinas Unhinged, explores some unusual sides of Levinas’ writings and shows how much there is to be explored there[xiii]. I find Levinas’ early book On Escape (De l’évasion) a very interesting source to think about desire, seduction and the haunting of what is outside of being on us[xiv]. Further, he addresses there his misgivings with Bergson and, from my perspective, makes clear a connection with Deleuze’s (and Guattari’s) notion of the line of fugue...
Graham Harman: There’s another
Graham Harman: There’s another question about Levinas that I want to ask. He is most famous as a philosopher of infinite otherness or “alterity”. You too are interested in this problem, since “the metaphysics of the others” is one of your key concepts. Yet there is another side of Levinas, in some respects the opposite one, which has to do with the sheer enjoyment of the surface of the world, which he terms the “hither side” of being. This second Levinas of enjoyment is not really the Levinas...
Graham Harman: There’s another
Graham Harman: There’s another question about Levinas that I want to ask. He is most famous as a philosopher of infinite otherness or “alterity”. You too are interested in this problem, since “the metaphysics of the others” is one of your key concepts. Yet there is another side of Levinas, in some respects the opposite one, which has to do with the sheer enjoyment of the surface of the world, which he terms the “hither side” of being. This second Levinas of enjoyment is not really the Levinas...
In Indexicalism I refer directly
In Indexicalism I refer directly to Derrida at several points. In one of them I consider Derrida’s last seminar, The Beast and the Sovereign, where the poem “Snake” by D. H. Lawrence is introduced in a discussion of Levinas’ connection between the other and the face[xi]. Derrida never attached that much importance to the face; likewise, I don’t engage with the notion in my attempt to expand on Levinas’ approach to otherness in the book. Whereas Silvia Benso tries to extend Levinas’ approach t...
In Indexicalism I refer directly
In Indexicalism I refer directly to Derrida at several points. In one of them I consider Derrida’s last seminar, The Beast and the Sovereign, where the poem “Snake” by D. H. Lawrence is introduced in a discussion of Levinas’ connection between the other and the face[xi]. Derrida never attached that much importance to the face; likewise, I don’t engage with the notion in my attempt to expand on Levinas’ approach to otherness in the book. Whereas Silvia Benso tries to extend Levinas’ approach t...
