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Otherwise than Being or Beyond Essence, by Emmanuel Levinas
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Otherwise than Being, or Beyond Essence, first published in 1974, is the second of Levinas's mature philosophical works, the first being Totality and Infinity (first published in 1961). Otherwise than Being is essentially the sequel to Totality and Infinity, further elaborating the rich and comprehensive philosophy of ethical metaphysics that Levinas had introduced in the earlier work. At the heart of Levinas's writings is the irreducible ethical proximity of one human being to another morality, and through that encounter a relation to all others justice. Otherwise than Being emphasizes the themes of moral sensibility and language within this system of ethical metaphysics. These themes had been introduced in Totality and Infinity, but are developed in this later work. And while Totality is focused on ethical alterity, Otherwise is focused on ethical subjectivity. The process of the revelation of Being as laid out by modern phenomenological ontology is severely criticized, as Levinas claims that the ultimate account of these phenomena is not in ontology, but in a paradoxical discourse of what is beyond Being.
- Sales Rank: #565561 in Books
- Brand: Duquesne Univ Pr
- Published on: 1998-05-28
- Original language: English
- Number of items: 1
- Dimensions: 9.25" h x 6.50" w x .75" l, .85 pounds
- Binding: Paperback
- 253 pages
- Duquesne Univ Pr
Language Notes
Text: English (translation)
Original Language: French
About the Author
EMMANUEL LEVINAS, a major voice in twentieth century philosophical thought, died in late 1995. After studying under Edmund Husserl and Martin Heidegger in the late 1920s, Levinas went on to develop a philosophical system that placed ethics at its center. His writings have influenced several generations of French philosophers, including Jacques Derrida, and have won him an admiring audience among theologians.
Most helpful customer reviews
32 of 34 people found the following review helpful.
Profoundly disturbing
By D. R. Greenfield
Initially, I did not think it would be possible to read and understand this work; I had read excerpts from it numerous times over the last several years and found it impenetrable. However, after purchasing the book and carefully reading Lingis' Introduction, it was much easier than I had thought. All in all, it took three month's of close and careful reading to complete, spending about one or two hours per day, usually first thing in the morning. I don't think this is the hardest work I read -- I failed miserably and eventually gave up on Deleuze's Difference and Repetition after about 140 pages -- but certainly it was the most profound, and disturbing.
Unlike Totality and Infinity, which dealt in depth with a number of different but related ideas, Otherwise Than Being (OB) is really much narrower in its scope. It deals specifically with subjectivity. Levinas uses an idiosyncratic terminology throughout this work. The word 'essence' in this work does not denote essence in the Aristotelian or the Husserlian sense. For Levinas it means simply 'being'. Another possible point of confusion is the word 'anarchy' which in OB does not have any political connotation; it means simply an-archic, or untimely, beyond time. The word 'interest' (or French, interesse) in OB means an inwardness of essence, the depth of the subject's inwardness in essence, or belongingness to being.
There are some rather extraordinary claims in this work: Most importantly the claim that subjectivity itself is constituted by the exposure to the other in proximity. An even more extraordinary claim is that coherent rational discourse dissimulates transcendence, and "owe[s] its coherence to the State, which violently excludes subversive discourse" (p. 170). The work is extremely unsettling in this regard, for the anarchy of responsibility for the other is not to be confused with some project or intention willingly taken up by the subject. It is a hostage situation that is entirely passive, "an anachronous birth" in me, which I cannot except myself from. Over and over throughout the text this point is belabored: that this is not, not, not to be confused with self-sacrifice or being a do-gooder or asceticism. It is a phenomenological description of how subjectivity is constituted.
Whether one in the end accepts Levinas' claims in this work, or brushes it off as nonsense, one will have to face the question of whether the Otherwise than Being is true. For Levinas, there two (several) truths: there is the beyond essence, and there is essence, just as there are two times, the past that was never present, and the present. This work is profoundly disturbing because it is claimed that there is no escape from the Good beyond being; dismissing the book as nonsense does not exempt you from the anarchy of responsibility.
6 of 7 people found the following review helpful.
13 YRS LATER: A PHENOMENOLOGY OF "KERYGMA":
By barryb
13 YRS LATER: A PHENOMENOLOGY OF "KERYGMA":
In 1961, Levinas gave us his masterpiece of "Totality and Infinity" where he outlined his basic position on phenomenology. Now, 13 years later, in 1974, he gives us a refinement of his phenomenology that emphasizes the otherness of "being", by designating it "Kerygma"; much in the same way as Bultmann did for Christianity. Levinas wants to emphasize this kerygma, stripped of the contamination of the enclosure of the "said" (or imposed ontologies, etc.). His Judaic-demythologizing would strip or disrupt this "said", in order to create a fragmentation that would free-up the concepts so that the responsible self can engage in the task of re-instating their dynamic life as "signs" of "saying".
The proto-subjectivity takes up the act of the event-of-responsibility and enters the conversation threshold, where the dialogue passes through a triad of: "SUBSTITUTION - SENSIBILITY - SAYING". This dialogue has as its purpose to articulate the "proximity" of a "communal-sign-image" that "inspires" or motivates. This is the middle moment of one self standing-in toward another. But next, the self must articulate a "thematization" which will involve a new stance of the two selves standing together, facing a 3rd party; all within the atmosphere of "justice"
From "thematization", he moves on to "praxis", where he depicts in the triad of: "QUESTIONING - RESPONSE - DIACHRONIC PLOT". The idea of "plot" is interesting because it suggests "narrative", which is important for the Judaic-LevInas. The space between "questioning" and "response" is designated the workspace for articulating this non-ontological expression of "truth". All taking place in the "modality-of-responsibility"
LOGOS, therefore, is centered on the idea of "kerygma", a triad consisting of: "THE SAID-OF-KERYGMA / THE SAYING-OF-KERYGMA / THE DIACHRONOLOGY-OF-KERYGMA". The "diachronic-other" is the other of time that transits through all times; and therefore; usurps the previous autonomy of linear-time. "Time" is eschatological for Levinas.
This is a powerful manuscript that gives the view of a Judaic-Bultmann. Powerful and deep, but accessible if taken in small reasonable bites. 5 stars.
7 of 8 people found the following review helpful.
The Retrograde Ahead
By Michael H. Shenkman
The reviews that precede mine are all to the good and locate Levinas' work superbly. I simply wish to add what I consider to be my responsibility with regard to this work to the mix.
I respond to this work as I do to the story of an epic pioneering expedition come to its end, a Moses halt outside the promised land, an encampment made too soon. Levinas breaks new ground in "Otherwise Than Being," and I am the better for having that ground tilled. He drives into thickets barely ever before found in order to find the "source" of a great landscape.
He drives, that is, to find a way that our living takes shape as something compelling and inextricably at stake for us, beyond the dry or hyposticized ruminations of Reason and Being, that is, metaphysics. He undertakes this journey, it seems to me, in the spirit of being Husserl's disciple, and as one who felt the sting of Heidegger's "betrayal" (a major motif throughout the book), and then saw the eclipse of the master in its shadow. Levinas here does not defend Husserl's notions of "givenness" or "intuition" but here goes right into the teeth of that primacy, which Husserl continually missed or evaded, so as to bring it to voice.
Levinas, in my estimation well establishes that "signification" arises out of a confluence in the most seminally initiating moments occurrence of self and other; and it is this confluence of an encompassing "oneself" that the ego has for material to render as thing, law, principle, reason and Being. Part of the difficulty of the book arises, of course, from being among the first to happen upon this territory and then instead of doing an anthropology or Freudian translation (without attribution), attempts to give it voice, its own voice. This is a strange voice, one that sounds, says, but does not make itself heard: it shapes the site of hearing prior to any "said" being rendered.
Still, my responsibility compels me to sense the retrograde in this work: a striving so hard to get back to this state of affairs before "being" has taken over, has had its say, that it overestimates what can be accomplished here. He remains a Kurtz, ensnared in his new found land, and exclaims at us, "The Horror," or, in his own words, the "betrayal."
The ego, even being, it seems to me, has not betrayed the one for the other, and it has not abandoned the one/other because of a third party. The ego, even as Heidegger himself struggles beyond it, offers a site, not only of technology or social parsing of justice, but a way that aspirations are given shape so that no pirmal state of oneself has to be claimed or saved or revealed by any god or God. It is the territory into which the oneself has taken us, and that journey is far from complete; and it is good, indeed, to be reminded of that oneself in which we gathered into singularity out of the great and indifferent onwarding milieu, and in such a manner, stance, attitude and strength as to have our way at stake.
The exploration has begun. And, along WITH Heidegger (sorry EL) the opening to the way has been cut. But circling back around to some Edenic state of irremissible responsibility, elided by a presumptuous substitution, is just one aspect; Levinas recites the tale of that place, its story to be told, the new story of that place that indeed needs to be told, and that telling binds us to a commune and a tribe of originating inspiration. All to the good.
But the tale's telling ends. We must forge onward, through and by means of that egoic shape of our way. And not so as to return, recursively to that original givenness and intuition, but toward a more expansive and more encompassing way to engage the fantastic multiplicity and complexity of what now sprawls out before us. The new land is no destination, it is, yes a responsibility above all, yes it calls us before any said in a silent saying beyond all hearing. The new land saturated with being, like it or not, calls for an affirmation a "yes, yes, come" that we have to learn to hear and bring ourselves to, toward, onward. And here, my friends Levinas and Heidegger, no gods can save us. Here we are with each other, responsible and unknowing, affirming for that toward which we can only give, which, as Derrida makes clear, means we must depart and be absent, so the second "yes," is prepared for, and in that we then find ourselves and speak, maybe as Levinas teaches us, of what has already occurred.
But, we have to give way again, for it comes, it gives...
Levinas, I feel, never leaves the circle of the tale told around the fire. I listen with amazement and take it in; but when I depart, I don't feel he can guide me. But Derrida, Nancy, Caputo and others, of the same heart, are ready at the circle's edge.
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