By François-David Sebbah
In exploring the character of extra relative to a phenomenology of the restrict, checking out the restrict claims that phenomenology itself is an exploration of extra. What does it suggest that "the self" is "given"? should still we see it as originary; or quite, in what manner is the self engendered from textual practices that transgress—or hover round and as a result within—the threshold of phenomenologial discourse? this is often the 1st ebook to incorporate Michel Henry in a triangulation with Derrida and Levinas and the 1st to critique Levinas at the foundation of his interpolation of philosophy and faith. Sebbah claims that the textual origins of phenomenology be certain, of their temporal rhythms, the character of the subjectivation on which they concentration. He situates those issues in the broader photograph of the nation of latest French phenomenology (chiefly the legacy of Merleau-Ponty), so that it will convey that those 3 thinkers percentage a undeniable "family resemblance," the id of which finds whatever concerning the strains of alternative phenomenological households. it's by means of trying out the restrict in the context of conventional phenomenological issues concerning the visual appeal of subjectivity and ipseity that Derrida, Henry, and Levinas greatly reassess phenomenology and that French phenomenology assumes its current shape.
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Extra resources for Testing the Limit: Derrida, Henry, Levinas, and the Phenomenological Tradition (Cultural Memory in the Present)
Then, how? In the face of this duality of a surprise attack and a fortified supposition, the deeper question I am getting at is this: Here, does time cease to matter? Then, when? Harry Frankfurt, unlike Descartes, considers the two phases separate or separable and so correctively contends that the first, just a foreground in his view, does not “precede”64 the second: Descartes regards his skeptical arguments as preceding the general overthrow of his beliefs that is accomplished by his decision to empty his mind, and not as serving only to reinforce or to confi rm their overthrow.
If a writer is going to draw attention to the standalone sentence, the sentence had better be worth it. ” I often wonder, nevertheless, whether the snappy minimalism of that line, “I am thinking, (therefore) I am,” is too spot-on, too successful—like an instant classic no one really reads. On reading or hearing it, as if “punched,” one forgets almost immediately where that punch-line came from and leads to; it is like a fish caught in a net, becoming the instant memory of its own struggles, its life and death.
7:28/2:19; 7:34/2:24; 7:45/2:31; 7:49/2:34). After considering everything very thoroughly, I must fi nally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind. But I do not yet have a sufficient understanding of what this “I” is, that now necessarily exists. (M, 7:25/2:17) A Stage Setup 37 Such is the universally recognized climax of the Meditations, the point at which the Cartesian “I” finally finds its putative anchor, constructively locating it, itself.
Testing the Limit: Derrida, Henry, Levinas, and the Phenomenological Tradition (Cultural Memory in the Present) by François-David Sebbah