By Brian Schroeder, Silvia Benso
ISBN-10: 0253000734
ISBN-13: 9780253000736
ISBN-10: 0253219981
ISBN-13: 9780253219985
ISBN-10: 0253351804
ISBN-13: 9780253351807
The relation among the Greek and Judeo-Christian traditions is "the nice challenge" of Western philosophy, in line with Emmanuel Levinas. during this publication Brian Schroeder, Silvia Benso, and a world crew of philosophers handle the connection among Levinas and the realm of historical suggestion. as well as philosophy, topics bearing on faith, mythology, metaphysics, ontology, epistemology, ethics, and politics also are explored. the quantity as an entire offers a unified and prolonged dialogue of ways an engagement among Levinas and thinkers from the traditional culture works to complement understandings of either. This booklet opens new pathways in old and sleek philosophical reports because it illuminates new interpretations of Levinas' ethics and his social and political philosophy.
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Extra info for Levinas and the ancients
Sample text
Presocratic phusis, or the natural elements to which many of the Presocratics refer, properly falls under what Levinas calls “the elemental” (TI 131). What is the relation between the elemental and the il y a, that is, between the Presocratic conception of elemental phusis and the il y a on which the I as hypostasis, as substance, raises (EE), but which it leaves behind in its move toward ethical subjectivity, toward subjectivity without autonomous substance or substantivity? Indeed, the elemental shares many features with the il y a.
As such, it represents an ontological moment in the activity of self-constitution of the I—it is a moment through which the I establishes its own being, its having its own beginning and end, its own birth and death—in short, its own time. What animates such a moment, however? As Anaximenes indicates, the psuche is aer, substantive presence, substantiality, that is, in Levinas’ language, persistence in one’s own being; but it is also pneuma, verbality, vital force, breathing. What gives the psychism its life, its animation, its pneuma, according to Levinas?
C’est du vent, de la terre, de la mer, du ciel, de l’air” (TI 132). Self-sufficient, incapable of raising any questions regarding “what is the ‘other side’ ” of it, the elemental calls for a “bathing,” for an “immersion . . not convertible into exteriority” (TI 132)—what Levinas names “enjoyment—an ultimate relation with the substantial plenitude of being, with its materiality” (TI 133). Yet in Levinas, the elemental is not simply phusis (although phusis is elemental), and the elemental is not the il y a, which means also that phusis is not the il y a.
Levinas and the ancients by Brian Schroeder, Silvia Benso
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