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Otherwise Than Being: Or Beyond Essence Paperback – May 1, 1998

ISBN-13: 978-0820702995 ISBN-10: 0820702994

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--This text refers to an alternate Paperback edition.

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Product Details

  • Paperback: 205 pages
  • Publisher: Duquesne Univ Pr (May 1998)
  • Language: English
  • ISBN-10: 0820702994
  • ISBN-13: 978-0820702995
  • Product Dimensions: 6 x 8.8 inches
  • Shipping Weight: 13.6 ounces (View shipping rates and policies)
  • Average Customer Review: 4.7 out of 5 stars  See all reviews (7 customer reviews)
  • Amazon Best Sellers Rank: #275,048 in Books (See Top 100 in Books)

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Language Notes

Text: English (translation)
Original Language: French

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61 of 69 people found the following review helpful By Eli Schonfeld on October 22, 2000
Format: Paperback
"Otherwise Than Being" is one of the only metaphysical text that seriously revise and rehabilitate the notion of the subject after Heidegger's deconstruction and critique of it. Proposing a "de-nucleated" subject, a subject that is non-indifferent to the other, Emmanuel Levinas continues the intuitions he first draw in "Totality and Infinity". But rather than simply continue directly and without revision the acquisitions of "Totality and Infinity", Levinas integrates Derrida's critique (drawn in his important article on Levinas,"Violence and Metaphysics") of the still to ontological/phenomenological discourse of "Totality and Infinity". Therefore, in "Otherwise than Being", his second Masterpiece, Levinas is developing a completely new style, a radically new way-of-thinking. Being not committed anymore neither to phenomenology nor to ontology, Levinas offers us an exercise of post-heidegerrian metaphysics that doesn't fall under the critique of philosophy as onto-theo-logy. The pre-original dimension of psychism, the an-archic dimension of the Self, or subjectivity as "other-in-the-Self" are themes breaking the classical metaphysical discourse without abandoning the primacy of the subject, or of ethics. Finally, "Otherwise than Being" is the first important challenge to Nietzsche's parricide, the first (and maybe only) text that tries to re-hear the authentic signification of the word (or name?): God.
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19 of 20 people found the following review helpful By Red Jenny on March 29, 2005
Format: Paperback
Much though I am fascinated with Levinas, I do find it nearly unreadable. His text is so dense, it requires (but definitely merits) slow reading.
Although it might be helpful to have read earlier Levinas, this book takes a bit of a departure from the philosophy he espoused in his younger days. I don't believe it is such a radical departure so much as a reorientation and increased sophistication, but that's a topic for another discussion!
I highly recommend this read if you are familiar with phenomenology, particulary Husserl and Heidegger, and Kant. I believe they are essential to understanding his arguments.
If you are willing to put in the time and mental effort to unpack this, it is a very rewarding book. For some additional explanation, a good companion is Beyond by Peperzak.
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13 of 14 people found the following review helpful By D. R. Greenfield on January 3, 2012
Format: Paperback Verified Purchase
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).
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1 of 1 people found the following review helpful By barryb on June 9, 2014
Format: Paperback Verified Purchase
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".
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