Bergo, B. (2007).
Ehtical Selfhood: Emmanuel Levinas Contribution to a philosophy of
communication. In P. Arneson (Ed). Perspectives on Philosophy of Communication.
West Layfayette: Purdue University Press.
Bettina Bergo
Introductory Remarks:
Discussion on how we communicate beyond the exchange of
information or enacting some drive.
-
Will be done through face to face encounters.
-
Have to describe its impact on:
o
Fleshy (sensory) sense of integrity.
o
Emotions
o
Self Containment of mental activity.
Levinas strategy is to uncover the ethical meaning of human
emotion.
Unlike Husserl, Levinas ego is not the source of all its
intention and meaning.
-
The other is experienced emotionally before
perceptually.
Levinas is looking forward the groundwork of all human communication.
-
The moment prior to dialogue when I
responds to another and accounts for
itself.
We extend our existence into the future.
When I can be for the other:
-
For the other is not a state of being.
Being for: Levinas is mechanistic.
-
it entails struggle and sometimes pleasure.
Value of Levinas is his investigation into precognitive
affective events.
-
Which involves the loss of ego before another
person which might establish.
-
Communication as grounded on a preconscious,
intersubjective connection.
-
Which allow us to speak to human fraternity.
Temporal Understanding – How we process changes over time.
Philosophers have rarely examined individual passions.
-
reveals a layer that is generally hidden.
-
Its resistant to discourse and analysis.
Julia Kristeva:
-
Argues that sensation and emotions are not
inferior modes of judgment.
-
They belong to an order different than
rationality.
-
However, they must be subject to discourse to be
communicated to others.
-
We tend to express emotions as quasi judgments
and infuse them with the perception of reason.
-
Ritual – Shared emotions.
-
- It is an aporia of sensation
-
It suggests sensation – emotion does not enter
rational thought, but requires translation if it is to become an object of
thought.
People must interpret and shape these emotions into
conceptual statements in order to communication.
We feel our imperatives before we know them.
-
We require this truth of emotion in order to
judge our situations.
Two processes of desire:
-
Bodily drives.
-
Symbolic formation of consciousness.
Evolution of Levinas Phenomenology.
-
Roots of Levinas philosophy of communication.
Heidegger:
-
Framed Dasein with openness to the world.
o
Binarity of inside outsideness.
o
Focusing on question of being.
Disputed Heidegger, husing Husserl.
-
Who reduced ontology to consciousness is our
primary world.
Levina suggests consciousness has no subject:
-
The self is simply its pain, anxiety or
sleeplessness.
-
There is no I, or Dasein, giving it subject or
recollection to an ego.
Preconsciousness is
Levinas’s Being, but separated from intention or ego.
Exteriority and communication, the open subject and its
being-in and transcendence of the world.
Levinas’s 2nd phase:
-
Similar to Heidegger’s Being-in-the-world.
-
However, focus is on love of live and not care
and utility.
The enjoyments of consciousness allows the possibility to
speak to another.
It is the human hother, and not the pre-existing world that
makes the subject a Da or a there,
-
it is a gaze hose nature is different from our
own.
Levinas shows a being-with-others
-
that allows for a being able to be for the
others.
o
Which opens communication.
Levinas phenomenological reduction and communication:
-
The deeper the question of existence of the
human other:
o
Reveals the world of enjoyment as ambiguous.
o
And the other as the formation of “where” and “how”
o
The face of the other is like a force of passive
resistence.
It is the relations that form the fabric of being itself.
Reveals the foundation of everyday conversation.
Communication through the flesh:
-
A unity of thinking and feeling.
-
Putting oneself in the place of another.
Levins’s work situates the
No comments:
Post a Comment