Reading Levinas’ Deconstruction of Time Through the Ethical Subject

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”.

What do you call it when Jeremy Corbyn walks into a Seder? Jewishness, Gustav Landauer (1870–1919) and ethical subject-formation

Then UK Labour Party leader Jeremy Corbyn’s attendance at a Passover Seder organised by the radical leftist group, Jewdas, in April 2018, led to a brief but vitriolic controversy involving Anglo-Jewish umbrella organisations concerning who qualifies to speak as a Jew. This article uses this controversy to engage with Judith Butler’s attempt to address this question, suggesting that in decentring Zionist claims to Jewish subjectivity she fails to take account of how different Jewish subjectivities are formed, and thus ends up proposing a ‘good Jew/bad Jew’ binary that dissolves Jewishness into universal humanism. Drawing on the work of the German-Jewish mystical anarchist Gustav Landauer (1870–1919), the article proposes a different way of understanding subjectivity that retains ontological inherency as a plausible precondition for ethical solidarity. As such, the article’s argument has implications not merely for a reworked understanding of Jewish subjectivity but for the politics of subject formation more broadly.

Rethinking the Fourth Power Dimension: Organisational Subject and Culture Change

This paper aims to rethink the view of the fourth power dimension, alongside the idea of the organisational subject and cultural change. This work is a theoretical review divided into six parts. The first section is an introduction regarding the discussion of power in the first three dimensions. The second part deals with the fourth power dimension. The third part reflects upon the ethical subject. The fourth section approaches the study of power in organisations, and the fifth part delves into the proposal of the organizational subject. The sixth part links the idea of the organizational subject to culture change. Finally, a series of reflexions are proposed about the possible ways to study the organisational subject.