By Abi Doukhan
Our period is profoundly marked via the phenomenon of exile and it truly is has develop into more and more pressing to reconsider the idea that of exile and our stance in the direction of it. This renewed mirrored image at the challenge of exile brings to the fore a few questions in regards to the routinely destructive connotation of exile. Is there now not in a different way to appreciate the of exile?
Permeated with references to the 'stranger', the 'other' and 'exteriority', the philosophy of Emmanuel Levinas indicates a favorable realizing of exile. This unique and compelling ebook distills from Levinas's philosophy a knowledge of exile, for the 1st time laying off a favorable mild at the situation of exile itself. Abi Doukhan argues that Levinas's philosophy should be understood as a entire philosophy of exile, from his ethics to his options on society, love, wisdom, spirituality and artwork, thereby featuring a accomplished view of the philosophy of Levinas himself in addition to a renewed knowing of the wealth and contribution of exile to a given society.
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Extra resources for Emmanuel Levinas: A Philosophy of Exile (Bloomsbury Studies in Continental Philosophy)
The exile of the face takes on a whole new meaning in the context of a sensible world revolving around the self: the meaning of destitution and dispossession. indd 27 7/19/2001 7:55:28 AM 28 Emmanuel Levinas face: “The face in its nakedness as a face presents to me the destitution of the poor one and the stranger; but this poverty and exile which appeal to my powers, address me, do not deliver themselves to these powers as givens, remain the expression of the face” (TI 213). ” And indeed in a world where everything belongs to the self, the other can only appear as destitute!
The other casts a shadow upon that relationship of possession, his/her presence problematizes this relationship. Yet, at no point, does the other threaten my relationship of possession. Levinas is not recapitulating here the Sartrean descriptions of the phenomenalization of the other. 16 Just like Levinas, the Sartrean other problematizes that relationship. But unlike Levinas, Sartre sees the intrusion of the other in the world of the self as, in effect, stealing the world from the self, as operating a shift in its ownership from the self to the other: “Perceiving him as a man, on the other hand is not to apprehend an additive relation between the chair and him; it is to register an organization without distance of the things in my universe around that privileged object.
Levinas observes that “the transcendence of the face is at the same time its absence from this world into which it enters, the exiling of a being” (TI 75). ” The other appears in my field of vision, as a physical body, as a face rich in features and expressions. And yet, something of that other escapes me. I perceive, constitute the other as a body within my world, and yet, along with this body, I sense that something in that other escapes me, I sense that I can never gain full knowledge of him or her.