By Lévinas, Emmanuel; Sartre, Jean-Paul; Lévinas, Emmanuel; Sealey, Kris; Sartre, Jean-Paul
Explores the moral and political implications of Levinas’s and Sartre’s bills of human existence.
In Moments of Disruption, Kris Sealey considers Emmanuel Levinas and Jean-Paul Sartre jointly to totally detect the moral and political implications in their related descriptions of human life. targeting issues of touch and distinction among their writings on transcendence, id, lifestyles, and alterity, Sealey offers not just an realizing of Sartrean politics during which Levinas’s a little bit apolitical application may be taken into the political, but additionally an explicitly political examining of Levinas that resonates good with Sartre’s paintings. In bringing jointly either thinkers bills of disrupted life during this manner, a theoretical position is located from which to question the declare that politics and ethics are together exclusive.
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Additional info for Moments of Disruption: Levinas, Sartre, and the Question of Transcendence
Example text
For this reason, Husserl’s (and by extension, Sartre’s) phenomenology is an elucidation of those principles of consciousness that shape the phenomenon of the world. For Husserl, these principles of consciousness represent that point of absolute certainty, from which systems of knowledge must begin. Put differently, it is from the intentionality of consciousness that the sciences receive their metaphysical grounding. Husserl establishes this in what he refers to as a leaving behind of the natural attitude.
The actual mode of existence of consciousness means that this is a failed endeavor. David Detmer’s discussion of bad faith clearly establishes that the “vagueness and ambiguity” of our human condition establish the ideal breeding grounds for such projects of (or in) bad faith. ”96 Neither option is a complete truth, but in so doing, neither is a complete lie. The waiter already exists at a distance from his waiter-identity, since it is an object for him (on which he sometimes explicitly contemplates at times, or at other times, implicitly uses as the motivation for his fundamental project).
This is insofar as intentionality, on Sartre’s account, necessarily positions consciousness in a relation to some object that is precisely not-consciousness. ”12 The object must be transcendent to consciousness, and the very relation to that object presupposes a self-surpassing on the part of consciousness. Hence, my exposition reads, in the structure of intentionality, an implied escape (or surpassing). To the extent that intentionality is sustained throughout the effects of facticity, so too do I determine the transcendence of consciousness to be sustained.