By Lévinas, Emmanuel; Ĺevinas, Emmanuel; Appelbaum, David
Rejects Levinas’s argument for the preeminence of ethics in philosophy.
“Imagine listening at a keyhole to a talk with the duty of transcribing it, and the end result could be a textual content just like the current one.” — from half I: Stagework
In a sequence of meditations responding to writings via Emmanuel Levinas, David Appelbaum means that a incorrect grammar warrants Levinas to communicate of language on the provider of ethics. it's the nature of functionality that he errors. Appelbaum articulates this flaw through appearing in writing the act of the philosophical brain at paintings. Incorporating the voices of alternative thinkers—in specific Levinas’s contemporaries Jacques Derrida and Maurice Blanchot—sometimes sincerely, occasionally indistinctly, Appelbaum creates on those pages one of those soundstage upon which illustrations seem of what he phrases “a rhetorical aesthetic,” which might reestablish rhetoric, ideas for giving voice—and no longer ethics—as the proper matrix for realizing the otherness and beyond-being that Levinas seeks in his paintings
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Extra resources for A Propos, Levinas
If transdescendence means the abandonment of horizons that define the human other, there can be no predilection toward the other human for whom responsibility and justice are due. When the inclination does arise, it comes from the ethical’s strat‑ egy for preserving its intelligibility against the alien performative. 31 Why Is It Necessary to Speak of Signs? , the idea that it is language itself that is the event of meaning, the fundamental event.
Emp‑ ty of propositional form or syntactic propriety, proximity puts discourse in question simply through contact—somatically through sensibility. ” (CPP, 125). Contact, caress, proximity: these are articles of an originary speech, a saying that “no doubt precedes the language that communicates propositions and messages; it is a sign given from one to another by proximity about proximity” (CPP, 121). 19 Blanchot picks up the thought of language as an outsider having an 26 À Propos, Levinas anonymous impersonal inarticulation: “The Other speaks to me and is only this exigency of speech.
It lurks behind the curtains, under the floorboards, of what is, with no noema. As if the ghost were produced to evade intentionality, consciousness, and the ego—to subside in the unconscious. ” Or Blanchot, whose hectoring of user‑language is disruptive, “that would be neither of being nor of non‑being, an interval borne by the Difference of speech—a difference preceding everything that is different and everything unique” (IC, 69). This would be a difference like a key unnoticed in a drawer. It would be a ghost key.