Because if you’re not bad enough getting worse is better for you

https://archive.philosophersmag.com/emmanuel-levinas-a-snapshot/

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Levinas’s philosophy is clearly governed by a deep-seated pacifism. In fact, it is one of Levinas’s central contentions that Western philosophy is wedded to a counter-ethical process of conflict. It is this radical idea that underpins Levinas’s first magnum opus, Totality and Infinity (1961). This treatise opens with a discussion of war – an all-encompassing, as well as literal term for conflict. Levinas states that it is the Western preoccupation with the truth that generates this conflict. In short, if one is able to apprehend the truth, one is essentially self-sufficient or “total”. For Levinas, this reassuring sense of totality is disastrous for it harbours an underlying antagonism towards others who are liable to challenge one’s authority.

Levinas traces this conception of totality back to the teachings of Socrates and Plato. According to classical authority, the self is literally self-contained – it is able to contain the truth. For Levinas, this spirit of autonomy was perpetuated in the work of philosophers as diverse as Plotinus, Bishop Berkeley and Hegel. In addition, Levinas also detected a return to this spirit of self-sufficiency in the phenomenological work of his former tutors, Husserl and Heidegger.

In an attempt to evade this tide of thought, Levinas turned his attention to the constitution of subjectivity. For Levinas, far from being self-sufficient or total, the self can only exist through reference to the non-self. In short, self-knowledge presupposes the existence of a power infinitely greater than oneself. Echoing the famous Cartesian cosmological argument, Levinas thus suggests that the subject is indebted to the idea of infinity. In direct opposition to contemporary continental thought, Levinas thus reinstates the subject – a subject that encounters itself through the mediation of an-Other. According to Levinas’s intricate argument, such an encounter precedes the disastrous desire for truth.

Crucially, Levinas argues that the encounter between the self and the Other is always passive. In slightly different terms, one welcomes the Other as the measure of one’s own being. It would seem to follow that one’s subjectivity depends upon a non-aggressive or non-violent interface. Given its passive nature, Levinas concludes that this interface is a proto-ethical moment that precedes all other ethical discourse. In this way Levinas undercuts traditional ethical debate.

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Today, Levinas’s ethical thought is frequently discussed in relation to diverse academic fields beyond the traditional boundaries of philosophy. Disparate fields such as sociology, literary theory, historiography and anthropology have all benefited from the priority Levinas accorded to “the Other”. This ubiquity stands as testimony to both Levinas’s profundity and growing contemporary relevance.

At the time of writing, Lawrence R Harvey was teaching and completing his doctoral thesis on Levinas and the ethics of representation.

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