Truth and Singularity: Taking Foucault Into PhenomenologySpringer Science & Business Media, 2000-05-31 - 412 psl. The aim of these essays is to disentangle us from the opposition between universalism and relativism in which so many of the debates in recent contemporary philosophy have found themselves caught. Unsurprisingly so, for, as this volume shows, what is in fact returning in these discussions and manoeuvring them into a pre-set course is the very ambiguity which they seek to repress. The name of that ambiguity is, of course, `the subject', but a subject whose finitude seems to have left it with a burden which it did not wait for philosophy to take over. Racism, ethnocentrism and multiculturalism owe their dynamics to a tension at the heart of the subjectivity of a subject which not only lost its place at the centre, but also found its place outside of that centre to be less than comfortable. As the collision between phenomenology (Heidegger, Merleau-Ponty, Sartre, Levinas) and post-structuralism (Foucault, Lacan, Derrida) enacted in this volume forces one to conclude, such a decentred subject is all but dead. It is attached to `something' to which it does not find access and from which it cannot rid itself, because it is that to which it owes its singularity. The inflation of particularisms in our contemporary societies betrays an attempt to appropriate that `something' and thus to provide man with the roots he misses. But no less one-sided are the attempts of those who in response to this try to locate man's `deepest essence' (Levinas) in an uprootedness `beyond' or `before' any such rootedness. Particularism and its critics are each in their own way recentring a decentred subjectivity characterized for one and the same reason by both `too many' and `too few' roots. Such is human dignity: what makes us irreplaceable is at once that from which we suffer and would like to be relieved of. It is that metaphysical unrest in man which obliquely manifests itself in the problem of `difference' with which our societies find themselves confronted and in which they conspicuously can only recognize an ethical&endash;political dimension. What is thus excluded is that part of the subject which does not respond to others because it does not even respond to the subject itself. An exclusion in which one can suspect the legacy of a modernity prone to horizontalize a transcendence which it found unoccupied. Paradoxical as it may seem, something of a verticality in man that refuses to bow to such a horizontalization &endash; and to what one calls `the world' &endash; seems to have been preserved in the stubbornness with which relativism, if one is to believe its critics, keeps refuting itself. We propose to call that something `transdescendence'. |
Turinys
HEIDEGGERS CAVE BEING AND TIME ON DISAPPEARING EXISTENTIALS | 25 |
FROM FOUCAULT TO HEIDEGGER A ONEWAY TICKET? | 49 |
MEANING AND VALIDITY HABERMAS ON HEIDEGGER AND FOUCAULT | 75 |
RAW BEING AND VIOLENT DISCOURSE FOUCAULT MERLEAUPONTY AND THE DISORDER OF THINGS | 93 |
DISPOSSESSED HOW TO REMAIN SILENT AFTER LEVINAS | 117 |
UNEUROPEAN DESIRES TOWARD A PROVINCIALISM WITHOUT ROMANTICISM | 146 |
THE UNTOUCHABLE MERLEAUPONTYS LAST SUBJECT | 167 |
A WESTERN PROBLEM? MERLEAUPONTY ON INTERSUBJECTIVITY | 203 |
NO PRIVACY? LEVINASS INTRIGUE OF THE INFINITE | 237 |
CAN ONLY A YES SAVE US NOW? ANTIRACISMS FIRST WORD IN DERRIDA AND LEVINAS | 276 |
THE GAZE OF THE BIG OTHER LEVINAS AND SARTRE ON RACISM | 328 |
LOSING FACE RICHARD RORTYS LAST WORDS | 359 |
STILL OTHERWISE? BETWEEN FOUCAULT AND LEVINAS | 377 |
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absolute aletheia allow already alterity analysis appear attachment attempt become body chapter Collège de France colour conatus confronted consciousness context culture Dasein death Derrida discourse Edmund Husserl Emmanuel Levinas empiricism escape essay ethics ethnocentrism example existential expression face fact facticity finitude forget Foucault freedom gaze give Habermas Habermas's Heidegger Heidegger's hence human Husserl ibid immanence infinite intersubjectivity invisible ISBN Jacques Lacan justice Lacan language Levinas calls Levinas's longer Lyotard meaning Merleau-Ponty metaphysics negative freedom never Nietzsche one's oneself ontological original ourselves Paris perception perhaps Phenomenology philosophy position possibility precisely present presupposes problem question quoted racism reason reduce refer relation relativism responsibility Rorty Sartre seems sense simply singularity speak structure suggest things thought transascendence transcendence transcendental transl true truth turn understand validity violence visible voice word