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A Transcendental Phenomenological Explication of the Philosophy of Emmanuel Levinas

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A Transcendental Phenomenological Explication of the Philosophy of Emmanuel Levinas University of Kentucky UKnowledge University of Kentucky Doctoral Dissertations Graduate School 2007 THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS Ronald Lynn Mercer, Jr. University of Kentucky, [email protected] Right click to open a feedback form in a new tab to let us know how this document benefits ou.y Recommended Citation Mercer, Jr., Ronald Lynn, "THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS" (2007). University of Kentucky Doctoral Dissertations. 484. https://uknowledge.uky.edu/gradschool_diss/484 This Dissertation is brought to you for free and open access by the Graduate School at UKnowledge. It has been accepted for inclusion in University of Kentucky Doctoral Dissertations by an authorized administrator of UKnowledge. For more information, please contact [email protected]. ABSTRACT OF DISSERTATION Ronald Lynn Mercer, Jr. The Graduate School University of Kentucky 2007 THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS ____________________________________ ABSTRACT OF DISSERTATION ____________________________________ A dissertation submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the College of Arts and Sciences At the University of Kentucky By Ronald Lynn Mercer, Jr. Lexington, Kentucky Director: Dr. Ronald Bruzina, Professor of Philosophy Lexington, Kentucky 2007 Copyright © Ronald Lynn Mercer, Jr., 2007 ABSTRACT OF DISSERTATION THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS Few philosophers, today, are doing more than simple recognition of Levinas’s debt to phenomenology when a thorough explication of how phenomenological methodology impacts Levinas’s work is needed. This dissertation is the needed discussion of methodology that has been so absent in Levinas as well as in so many of his interpreters. The purpose, herein, is to synthesize Levinas’s work, explicating it in terms of transcendental methodology, the result of which reveals Levinas’s claims to be more defensible when understood in these terms than when the full rigor of this methodology is not properly grasped. First, to connect Levinas to transcendental phenomenology a correct perspective of the phenomenological tradition is needed. I argue that phenomenology is a methodology that discloses those horizons that condition experience such that appearance takes on meaning. I further argue that it is important to see this disclosure as something open-ended and ongoing rather than a method capable of fully revealing a final telos. Levinas fits into this methodology by providing the ethical as just such a horizonal condition, while his constant returning to this theme highlights the need to keep re- working the description of its meaningful impact on experience. Second, I defend Levinas from those who claim his work cannot be phenomenological, based on what they see as an implied Jewish tradition informing his description. I argue that what must be understood is that Levinas’s reference to God, Biblical stories, and Jewish wisdom impose an unsettling language that is introduced to replace traditional phenomenological language that does not always allow for the goals phenomenology sets for itself. This imposition does not use the Jewish tradition to make his argument but as a vocabulary far better at describing the ethical condition than what is commonly used in phenomenology. The final step of explication involves the actual application of the methodology, now understood aright, to Levinas’s claims about the other, the self, and the ethical. The result is that once we understand the ethical as the infinite originative horizon out of which the conscious ego emerges, later interpretations of Levinas will be able to successfully move beyond his work. KEY WORDS: Emmanuel Levinas, Phenomenology, Philosophy of Religion, Ethics, Continental Philosophy Ronald Lynn Mercer Jr. February 21, 2007 THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS By Ronald Lynn Mercer, Jr. Dr. Ronald Bruzina Director of Dissertation Dr. Brandon Look Director of Graduate Studies April 18, 2007 RULES FOR THE USE OF DISSERTATIONS Unpublished dissertations submitted for the Doctor’s degree and deposited in the University of Kentucky Library are, as a rule, open for inspection but are to be used only with due regard to the rights of the authors. Bibliographical references may be noted, but quotations or summaries of parts may be published only with the permission of the author and with the usual scholarly acknowledgments. Extensive copying or publication of the dissertation in whole or in part also requires the consent of the Dean of the Graduate School of the University of Kentucky. A library that borrows this dissertation for use by its patrons is expected to secure the signature of each user. Name Date ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ ________________________________________________________________________ DISSERTATION Ronald Lynn Mercer, Jr. The Graduate School University of Kentucky 2007 THE INFINITE AS ORIGINATIVE OF THE HUMAN AS HUMAN: A TRANSCENDENTAL PHENOMENOLOGICAL EXPLICATION OF THE PHILOSOPHY OF EMMANUEL LEVINAS ____________________________________ DISSERTATION ____________________________________ A dissertation submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the College of Arts and Sciences At the University of Kentucky By Ronald Lynn Mercer, Jr. Lexington, Kentucky Director: Dr. Ronald Bruzina, Professor of Philosophy Lexington, Kentucky 2007 Copyright © Ronald Lynn Mercer, Jr., 2007 Je n’ai jamais traité de l’infini que pour me soumettre à lui. - Descartes ACKNOWLEDGEMENTS With deepest gratitude and the utmost respect, I wish to thank Dr. Ronald Bruzina for his insight, guidance, and patience. Without his expertise, this dissertation would not have been possible. I would also like to show my appreciation for Dr. Oliver Leaman, whose instruction in two independent study courses has achieved its final form in chapter two of this present work. I would also be remiss if I did not give thanks to Dr. Dan Frank, who gave of his own personal time to read through Levinas’s Nine Talmudic Readings with me. Finally, allow me to extend my gratitude to all the members of my dissertation committee for their encouragement and support: Ronald Bruzina, Oliver Leaman, Ted Schatzki, Chris Zurn, Ernest Yanarella, and Michael Samers. In addition to the academic support I received from those already mentioned, allow me to thank my wife, Jessica, for her love and support as well as my parents, Ronald and Sarah, for their wisdom and their faith. iii TABLE OF CONTENTS Acknowledgments iii List of Files vi Chapter One: What Should We Say about Levinas? 1 Chapter Two: Phenomenological Groundwork 12 Introduction 12 Levinas’s Education in Historical Context 14 Phenomenology 101: Basic Ideas of Edmund Husserl 19 Levinas and Heideggerian Phenomenology 35 Derrida, Levinas, and Heideggerian Ontology 51 Levinas and the “Spirit” of Phenomenology 59 Chapter Three: Levinas and Judaism: The Possibility of a Religious Phenomenology 71 Introduction 71 Levinas in Cultural, Religious Context 76 The Greek and the Hebrew 79 Levinas and Hebrew Texts 87 The Influence of Jewish Philosophers 95 “God” and Phenomenological Religion 101 Phenomenological Religion Reapplied to a Jewish Context 111 Chapter Four: Ontic Reparations 125 Introduction 125 Imprisoned in Totality: The Heideggerian Legacy 126 The Other: Which Infinity are We Talking About? 148 Totality AND Infinity 170 Chapter Five: Infinity at the Origin 188 Introduction 188 Language as Communication and Exposure 192 Temporality and Sensibility at the Beginning 199 Substitution as Phenomenological Construction for Infinite Origination 209 Substitution is What? 212 Substitution as Transcendental Construction 214 Levinas, the Human, and the Holy 228 Chapter Six: What Can We Do with Levinas? 238 Introduction 238 Henry, God, and Absolute Life 243 A Levinasian Corrective 251 References 255 iv Vita 268 v LIST OF FILES RLMDiss.pdf 829 KB vi CHAPTER ONE What Should We Say about Levinas? Emmanuel Levinas begins Otherwise than Being or Beyond Essence with the following dedication: To the memory of those who were closest among the six million assassinated by the National Socialists, and of the millions on millions of all confessions
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