By John Llewelyn
Taking as its guiding thread the subject of family tree, the e-book offers a generally chronological and impressively conceivable presentation of the entire sweep of Levinas's paintings. Balanced and finely grained, Llewelyn confronts questions of strategy, Heidegger, phenomenology, the topic of sensibility, faith, entertainment, femininity, eros, justice and the political. The ebook reaches a beautiful climax in a chain of chapters that supply a hesitant yet tolerant dialogue of the query of God in Levinas, the relation to Levinasian ethics to Nietzschean family tree, and a rare dialogue of metaphor that leads right into a totally unique research of Levinas's poetics and metaphorics.
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Extra resources for Emmanuel Levinas: The Genealogy of Ethics
5 This is one misplacement that Levinas sets out to correct in Existence and Existents. He also continues there the meditation on ‘the tragedy of being’ begun in Of Evasion. Third, rather as Fichte, Schelling and Hegel undertake the task of repairing what they regard as Kant’s failure to deduce the categories, so Levinas undertakes to make good what he sees either as Heidegger’s failed attempt to deduce the ontic from the ontological or as his failure even to make that attempt. CONSTITUTION In Existence and Existents this undertaking and that correction are accomplished together through the meditation starting from a phenomenological description of the concrete conditions of effort, lassitude and fatigue.
Nor the movement of a present protending or projecting a future as in Heidegger’s analysis of Dasein in which futurity is the temporal ecstasis that is stressed. Rather, the movement of an instant understood not as a mere limit, but as a present interruptive event. This accentuation of presence returns to being at hand (prae-esse) an importance that is ascribed to it in certain realist and idealist theories but which is diminished when it is derived from readiness to hand in the analysis of everyday life conducted in Being and Time.
3 This is a principle of concreteness, but in the sense of concreteness of eidetic essence, not in the sense of empirical ‘individual concrete being’ (Ideas, vol. ). 4 While being a positive principle of concreteness this ‘first methodological principle’ (ibid. §5) is a principle of caution and criticism. It affirms not only that ‘whatever presents itself in “intuition” in primordial form (as it were in bodily reality), is simply to be accepted as it gives itself out to be’, but goes on at once to warn ‘though only within the limits in which it then presents itself (Ideas, vol.