scholarly journals Reading Levinas’ Deconstruction of Time Through the Ethical Subject

2022 ◽  
Vol 10 (1) ◽  
pp. 45-79
Author(s):  
Haeyeun Han
Keyword(s):  
The Other ◽  
Being And Time ◽  
Human Beings ◽  
The Face ◽  
Ethical Subject ◽  
The Relationship

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”.

Mimetic Monsters

2010 ◽  
Vol 4 (1) ◽  
pp. 85-93
Author(s):  
Timothy Beal
Keyword(s):  
The Other ◽  
Jewish Tradition ◽  
Book Of Job ◽  
Edge Of Chaos ◽  
The Face ◽  
The Relationship

This article reads between two recent explorations of the relationship between religion, chaos, and the monstrous: Catherine Keller’s Face of the Deep and Author's Religion and Its Monsters. Both are oriented toward the edge of chaos and order; both see the primordial and chaotic as generative; both pursue monstrous mythological figures as divine personifications of primordial chaos; both find a deep theological ambivalences in Christian and Jewish tradition with regard to the monstrous, chaotic divine; both are critical of theological and cultural tendencies to demonize chaos and the monstrous; and finally, both read the divine speech from the whirlwind in the book of Job as a revelation of divine chaos. But whereas one sees it as a call for laughter, a chaotic life-affirming laughter with Leviathan in the face of the deep, the other sees it as an incarnation of theological horror, leaving Job and the reader overwhelmed and out-monstered by God. Must it be one way or the other? Can laughter and horror coincide in the face of the deep?

Fellow Creatures

2018 ◽  
Author(s):  
Christine M. Korsgaard
Keyword(s):  
The Other ◽  
Moral Standing ◽  
Human Beings ◽  
Good For ◽  
Treat All ◽  
The Right ◽  
The Relationship

This book argues that we are obligated to treat all sentient animals as “ends in themselves.” Drawing on a theory of the good derived from Aristotle, it offers an explanation of why animals are the sorts of beings who have a good. Drawing on a revised version of Kant’s argument for the value of humanity, it argues that rationality commits us to claiming the standing of ends in ourselves in two senses. As autonomous beings, we claim to be ends in ourselves when we claim the standing to make laws for ourselves and each other. As beings who have a good, we also claim to be ends in ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us to joining with other autonomous beings in relations of reciprocal moral lawmaking. The second claim commits us to treating the good of every sentient animal as something of absolute importance. The book also argues that human beings are not more important than, superior to, or better off than the other animals. It criticizes the “marginal cases” argument and advances a view of moral standing as attaching to the atemporal subjects of lives. It offers a non-utilitarian account of the relationship between the good and pleasure, and addresses questions about the badness of extinction and about whether we have the right to eat animals, experiment on them, make them work for us, and keep them as pets.

scholarly journals Heidegger's concept of 'Being-There' and fundamental concepts of traditional ontology

2008 ◽  
Vol 19 (3) ◽  
pp. 273-291
Author(s):  
Milotka Molnar-Sivc
Keyword(s):  
Decisive Role ◽  
The Other ◽  
Being And Time ◽  
Philosophical Tradition ◽  
Strict Sense ◽  
Fundamental Ontology ◽  
Basic Concepts ◽  
Being There ◽  
The One ◽  
The Relationship

Although the question of relationship between basic concepts of traditional ontology and central concepts of fundamental ontology is not a topic which is systematically dealt with in Being and Time, it is obvious that some of the theses which are crucial not only for Heidegger's interpretation of philosophical tradition, but also for the whole project of fundamental ontology, concern this 'conceptual scheme'. In fact, the backbone of Heidegger's critical confrontation with dominant philosophical conceptions is the question of relationship between the concept of 'substance' and the concept of 'Being', i.e. the discussion of philosophical doctrines in which 'Being' is reduced to 'substance'. Besides this context, which concerns the ontological problematics in the strict sense, it is possible to show that the refutation of the basic categories of traditional ontology is an issue which has a decisive role in more concrete phases of the realization of the project of fundamental ontology. This is especially confirmed in Heidegger's discussion of the concept of 'Being-There'. The interpretation of Heidegger's treatment of the relationship between the concepts of 'Being-there', 'existence' and 'existentials' on the one hand, and the concepts of 'substance', 'essence' and 'categories' on the other, shows that one of Heidegger's basic theses is that a transformation of concepts of traditional ontology is necessary for an appropriate understanding of human being.

The Life of Law and the Law of Life

2018 ◽  
Author(s):  
Michael Naas
Keyword(s):  
The Other ◽  
Human Beings ◽  
The Law ◽  
Written Law ◽  
The One ◽  
The Relationship

This chapter analyzes a large swath of Plato’s Statesman (287b–311c) in order to ask, with “Plato’s Pharmacy” in the background, about the Stranger’s claim that law—and especially written law, since writing is the essence of law—is at once inferior to rule without law and yet, in a world without divine rulers, absolutely necessary for human governance. This chapter returns to many of the insights from Chapter 2 on the myth of the two ages, since what that myth demonstrated was the desirability and yet impossibility of an age in which a truly divine being rules over human beings and the concomitant necessity of trying to imitate that age through laws. Once again, we see that what is at issue in the relationship between the two ages, as well as in the relationship between a regime without law and a regime with it, are two different valences or valuations of life—the values of pure life, fecundity, spontaneity, and memory, on the one hand, and the values of death in life, forgetting in memory, and sterility in fecundity, on the other.

scholarly journals Weeping in the Face of Fortune: Eco-Alienation in the Niger-Delta Ecopoetics

Humanities ◽  
2020 ◽  
Vol 9 (3) ◽  
pp. 54 ◽  
Author(s):  
Abba A. Abba ◽  
Nkiru D. Onyemachi
Keyword(s):  
Niger Delta ◽  
18Th Century ◽  
Human Beings ◽  
Delta Region ◽  
Niger Delta Region ◽  
Cultural Implications ◽  
The Face ◽  
Oil Wealth ◽  
The Relationship ◽  
The Universe

Scholarship on Niger Delta ecopoetry has concentrated on the economic, socio-political and cultural implications of eco-degradation in the oil-rich Niger Delta region of the South-South in Nigeria, but falls short of addressing the trope of eco-alienation, the sense of separation between people and nature, which seems to be a significant idea in Niger Delta ecopoetics. For sure, literary studies in particular and the Humanities at large have shown considerable interest in the concept of the Anthropocene and the resultant eco-alienation which has dominated contemporary global ecopoetics since the 18th century. In the age of the Anthropocene, human beings deploy their exceptional capabilities to alter nature and its essence, including the ecosystem, which invariably leads to eco-alienation, a sense of breach in the relationship between people and nature. For the Humanities, if this Anthropocentric positioning of humans has brought socio-economic advancement to humans, it has equally eroded human values. This paper thus attempts to show that the anthropocentric positioning of humans at the center of the universe, with its resultant hyper-capitalist greed, is the premise in the discussion of eco-alienation in Tanure Ojaide’s Delta Blues and Home Songs (1998) and Nnimmo Bassey’s We Thought It Was Oil but It Was Blood (2002). Arguing that both poetry collections articulate the feeling of disconnect between the inhabitants of the Niger Delta region and the oil wealth in their community, the paper strives to demonstrate that the Niger Delta indigenes, as a result, have been compelled to perceive the oil environment no longer as a source of improved life but as a metaphor for death. Relying on ecocritical discursive strategies, and seeking to further foreground the implication of the Anthropocene in the conception of eco-alienation, the paper demonstrates how poetry, as a humanistic discipline, lives up to its promise as a powerful medium for interrogating the trope of eco-estrangement both in contemporary Niger Delta ecopoetry and in global eco-discourse.

scholarly journals Theorizing Research Ethics for the Study of Psychological Phenomena from Within Relational Everyday Life

Human Arenas ◽  
2019 ◽  
Vol 2 (4) ◽  
pp. 405-415 ◽  
Author(s):  
Jaakko Hilppö ◽  
Niklas Alexander Chimirri ◽  
Antti Rajala
Keyword(s):  
Research Ethics ◽  
Special Section ◽  
The Other ◽  
Human Beings ◽  
Psychological Phenomena ◽  
The People ◽  
Current Psychological ◽  
The Relationship ◽  
Theoretical Foundations ◽  
Common World

Abstract How to investigate psychologically relevant phenomena in the most ethical ways possible is an enduring question for researchers not only in psychology but also in adjacent fields that study human subjectivity. Once acknowledging that both researchers and the people whose lives they want to study are human beings acting in a common world, also inhabited by non-human beings, the relationship between researchers and participants touches upon fundamental questions not only about what it means to do research together, but also what it means to conduct life in this world together. This implies that questions regarding what counts as ethical conduct need to be accentuated and also profoundly re-drawn given the encompassing complexity of these relations. In this article, we will shortly review the theoretical foundations and associated problematics of the dominant view of the researcher-researched relationship in current psychological (and other) research ethics. We then present and discuss what we mean by a relational ethical position from within practice and for practice. We will also shortly introduce how the other contributions to this special section advance the theoretical debates on research ethics.

scholarly journals The Other as My Equal

Poligrafi ◽  
2020 ◽  
Vol 25 (99/100) ◽  
pp. 27-44
Author(s):  
Rasoul Rasoulipour
Keyword(s):  
The Other ◽  
Human Beings ◽  
Relationship With God ◽  
Existence Of God ◽  
Abrahamic Religions ◽  
Human Capacity ◽  
The Relationship ◽  
Great Evidence

The tremendous human capacity to “love” one another is, in my opinion, the strongest evidence both for the existence of God and for the relationship that God intends for human beings to have with God and with each other. At the same time, the human capacity for envy, hate, aggression, and violating the dignity of “other” humans is similarly great evidence that something is horribly wrong − human beings fail to maintain the intended relationship with God and each other. God’s intention does not change, but we forgetful human beings lose sight of it from time to time. This problem is at the root of human alienation from God and others that leaves us isolated, oblivious, suspicious and fearful.This paper intends to provide a framework that allows us to see the source of the problem, to explore some of the causes for human alienation from each other and creation, and to find ways to heal the gap between ourselves and the rest of God’s creation. I believe that all struggles, oppressions and sufferings result from this alienation, and a substantial mission of all religions, at least the Abrahamic religions, is to heal this divide by seeing the other as one’s equal.

scholarly journals ‘Balia – Perayu Amuk Dewata’: Pengobatan Tradisional di Antara Modernitas dan Agama di Masyarakat Kaili

2017 ◽  
Vol 2 (1) ◽  
pp. 40
Author(s):  
Safrillah - Safrillah
Keyword(s):  
Belief System ◽  
Main Stage ◽  
Human Beings ◽  
Public Attention ◽  
Modern Health Care ◽  
Spiritual Nature ◽  
The Face ◽  
History Of ◽  
Cultural Dialogue ◽  
The Relationship

Balia is a traditional ritual which is potentially disappeared due to the development of modern health care and the influence of Islam. In fact, balia still exists in this ever changing world. Balia even attracts public attention when it was performed in the main stage of Festival Nomoni in 2016. Balia has become ‘the bridge’ between the history of Kaili and Bugis through Sawerigading. Balia is a symbolic expression of the relationship between human beings and their spiritual nature that was originated from belief system towards god (dewa) and spirit (roh) which control the object of nature. Balia can survive because of its efficacy to cure diseases even though it is economically quite expensive. The efficacy of balia seems to confirm the view that disease is a 'spiritual game', which is identified with idolatry (kemusyrikan). In the face of conflict with the teachings of Islam, Kaili residents use the strategy of 'cultural dialogue' by integrating elements and symbols of Islam in the implementation of the tradition of balia.

scholarly journals RETHINKING THE OTHER FOR MULTICULTURAL EDUCATION – FOCUSED ON THE PHILOSOPHY OF BUBER AND LEVINAS

2021 ◽  
Author(s):  
Seungeun Choi ◽  
Keyword(s):  
Multicultural Education ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Multicultural Society ◽  
Social Phenomena ◽  
Korean Society ◽  
The World ◽  
Human Ethics ◽  
The Relationship

The number of foreigners residing in Korea exceeded 2.5 million for the first time ever. As the ratio of foreigners to the total population approaches 5%, it is evaluated that Korea has actually entered a multicultural society. It is known that among the types of foreigners staying there are many young foreigners who visit Korea for the purpose of employment. The number of marriage immigrants was 16,025, an increase of 4.3% from the previous year. Of these, 82.6% were women. Entering a multicultural society in a situation where empathy for each other is insufficient can lead to social conflict. In particular, in the COVID-19 pandemic, hostility toward foreigners is more prevalent, and hatred for strangers is increasing. This study critically analyzes these social phenomena and seeks to raise the philosophical basis for multicultural education by establishing a concept with a new perspective on the other. This paper focuses on the philosophy of Buber and Levinas. By establishing 'I and You' as a meeting, Buber presented a new relationship with others. Meanwhile, Levinas emphasized human ethics and responsibility as the absolute and infinite being of the other. According to Buber, in the world there is a relationship between 'I-You' and 'I-It', and in order to live a true life, you must establish a relationship between 'I and you'. The relationship between 'I and it' is a temporary and mechanical relationship where objects can be replaced at any time by looking at the world from an instrumental point of view. However, the relationship between 'I and You' is a relationship that faces each other personally, and the only 'I' that cannot be changed with anything and the 'You' that cannot be replaced exist in deep trust. In phenomenology of otherness, Levinas intends to describe the encounter with the something outside the subject. The concepts of possession, distinctiveness and understanding are replaced by those of approaches, proximity, care and fecundity. In Korean society, a policy that seeks to use foreigners as human resources and, especially in the case of marriage immigrant women, as a solution to a society with low birthrates along with the labor force, shows how society treats others. Therefore, multicultural education must rethink the existence and dignity of human beings through the perspective of the other as asserted in the philosophy of Buber and Levinas.

Structure and History and X

2019 ◽  
Vol 31 (1) ◽  
pp. 40-56
Author(s):  
Nancy Levene
Keyword(s):  
The Other ◽  
Human Beings ◽  
Linguistic Differences ◽  
Relationship Of ◽  
The Relationship

Abstract In working to understand myths, rituals, and the human beings who craft and use them, Jonathan Z. Smith involved himself in a debate located primarily in anthropology. What is one to make of cultural and linguistic differences? How do differences come to matter? Are there barriers to understanding between one culture-group-tribe and another that surpass the power of translation? Smith’s stance in this debate was partly negative. It cannot be the case that there are differences between cultures that entail ranking some higher than others. More constructively, Smith posed the question of the relationship of two approaches that shape the debate: on one side, the approach of structuralism, which seeks to identify what all cultures share, and on the other, the approach of history, which looks for anomalies and outliers, specificities and accidents. One must commit to both, he claimed. The question is, how?

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