By Mari Ruti
Levinas and Lacan, giants of up to date thought, characterize colleges of inspiration that appear poles aside. during this significant new paintings, Mari Ruti charts the moral terrain among them.
At first look, Levinansian and Lacanian ways could seem roughly incompatible, and in lots of methods they're, rather of their realizing of the self-other courting. For either Levinas and Lacan, the subject's courting to the opposite is fundamental within the feel that the topic, actually, doesn't exist with no the opposite, yet they see the problem of ethics fairly in a different way: whereas Levinas laments our failure to safely meet the moral call for coming up from the opposite, Lacan laments the results of our failure to competently get away the types this call for usually takes.
Although this e-book outlines the most important changes among Levinas and Judith Butler at the one hand and Lacan, Slavoj Žižek, and Alain Badiou at the different, Ruti proposes that beneath those adjustments you will figure a shared difficulty with the thorny dating among the singularity of expertise and the universality of ethics.
Between Levinas and Lacan is a vital new e-book for somebody attracted to modern concept, ethics, psychoanalysis, and feminist and queer theory.
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Extra info for Between Levinas and Lacan: Self, Other, Ethics
Beyond the Levinasian rhetoric of the irreducible alterity of the other—which has fed various discourses of difference—there is a deep preoccupation with universal accountability as well as with the fundamental sameness and equal worth of all human life. In a sense, what unites humans is that we are all, without fail, singular creatures. And it is the difficult task of ethics to cut through the cultural camouflage that covers over this singularity; it is the task of ethics to reach the other on a primordially “human” level, beyond the trappings of his or her social persona (particularity, individuality, personality).
Rather, given the choice between religious discourses of suffering and a more capacious secular humanism, Kristeva opts for the latter. It is these days fashionable, among progressive intellectuals, to insist that secular humanism cannot escape its religious pedigree (and even that the absolutism of secularism is more oppressive than the absolutism of monotheistic religions). This “turn to religion” seems to have something to do with the mysterious spell that (the hugely conservative) Carl Schmitt managed to cast over key thinkers such as Derrida and Agamben.
After all, if guilt is predetermined and omnipresent, how do we judge a situation where the self is guilty of something specific? How do we add new guilt into a base-level layer of guilt that cannot be expiated by any means? I have emphasized that Levinas insists that even the executioner has a face, and that this face, like all other faces, is inviolable. Along Breaking the obstinacy of being 29 related lines, he claims that “I am responsible for the other even when he bothers me, even when he persecutes me” (EN 106).