Heidegger’s key word Ereignis is frequently translated as “event,” “event of being,” or “event of appropriation.” No ordinary event in the realm of beings, it is an event in which the meaning of being is recognized in difference from beings. In the history of philosophy, this insight into being set in motion the inception of a philosophical discourse within which we are still thinking. Inspired and guided by his philosophy of history, Heidegger hoped our own reflections on being could likewise (...) appropriate and set in motion preparations for another inception, another experience and understanding of what it means for something to be. Whereas, for the early Greek philosophers, their insight was an experience of awe and wonder, and perhaps also dread, for us of today that insight can set in motion a more “inward” turn, a process that puts in question who we are as human beings and who we want to become, and stirs us to acknowledge our responsibility for being in response to a time when being is under assault. (shrink)

For Greek antiquity, the question of right or fitting measure constituted the very heart of both ethics and politics. But can the Good of the ethical life and the Justice of the political be reduced to measurement and calculation? If they are matters of measure, are they not also absolutely immeasurable? In critical dialogue with texts by Plato, Hölderlin, Rilke, Heidegger, Benjamin, Adorno, Marx, Merleau-Ponty, Levinas, and Levi, the author argues that the question of measure has become ever more urgent (...) in the context of a modernity pressured by the conditions of a technological economy and a relativism that threatens to destroy a vital sense of moral responsibility and the commitment to justice that underlies the possibility of freedom. Conceived as a task for the “metaphysics” of memory, this book explores the normative problematic of measure, bringing its deeply buried redemptive promise to appearance in our gestures, uses and abuses of the hands, the dialectic of tact, and the manners of social existence. (shrink)

"This is a book for our troubled times.

David Michael Levin's ongoing exploration of the moral character and enlightenment-potential of vision takes a new direction in The Philosopher's Gaze . Levin examines texts by Descartes, Husserl, Wittgenstein, Nietzsche, Heidegger, Benjamin, Merleau-Ponty, and Levinas, using our culturally dominant mode of perception and the philosophical discourse it has generated as the site for his critical reflections on the moral culture in which we are living. In Levin's view, all these philosophers attempted to understand, one way or another, the distinctive pathologies (...) of the modern age. But every one also attempted to envision--if only through the faintest of traces, traces of mutual recognition, traces of another way of looking and seeing--the prospects for a radically different lifeworld. The world, after all, inevitably reflects back to us the character, the reach and range, of our vision. In these provocative essays, the author draws on the language of hermeneutical phenomenology and at the same time refines phenomenology itself as a method of working with our experience and thinking critically about the culture in which we live. (shrink)

This interview with David Kleinberg-Levin, Professor Emeritus in the Department of Philosophy at Northwestern University, concerns his recent trilogy on the promise of happiness in literary language. Kleinberg-Levin discusses the relationship between and among philosophy, phenomenology, and literature. Among others, he addresses questions regarding literature’s ability to offer redemption, its response to suffering and justice, literary gesture, the ethics of narrative logic, and the surface of the text.Cet entretien avec David Kleinberg-Levin, Professeur émérite au département de philosophie de la Northwestern (...) University, est consacrée à sa récente trilogie sur la promesse du bonheur dans le langage littéraire. Kleinberg-Levin examine les relations réciproques et internes de la philosophie, de la phénoménologie et de la littérature. Entre autres, il pose des questions sur la capacité de la littérature à offrir une rédemption, sur sa réponse à la souffrance et à la justice, sur le geste littéraire, sur l’éthique de la logique narrative et sur la surface du texte.L’intervista a David Kleinberg-Levin, Professore Emerito presso il Dipartimento di Filosofia della Northwestern University, è dedicata alla sua recente trilogia sulla promessa di felicità nel linguaggio letterario. Kleinberg-Levin esplora il rapporto tra filosofia, fenomenologia e letteratura. In particolare egli affronta le questioni che riguardano la capacità della letteratura di offrire redenzione, la sua risposta alla sofferenza e alla giustizia, il gesto letterario, l’etica della logica narrativa, e la superficie del testo. (shrink)

_Provides a critique of reason, demanding that we take greater responsibility for nature and other people._.

Original reading of Heidegger suggesting what his project could mean for building an ethical way of life now and in the future.

This volume offers the first substantial study of Heidegger’s phenomenology of perception, focusing on perception as capacities that can be developed in learning processes, notably in ways befitting ontological mindfulness. The author proposes new interpretations of Heidegger’s five most important key words.

This second volume of David Kleinberg-Levin’s study of Heidegger’s phenomenology of perception sheds light on how Heidegger works, both critically and constructively, with seeing and hearing. The author explores how these capacities address the ills illuminated by Heidegger’s critique of metaphysics and the nihilism devastating the Western world.

In 1966, Samuel Beckett wrote, and then abandoned, a short story to which he eventually gave the title Le dépeupleur. In 1970, he completed it to his satisfaction and it was published.1 Two years later, it was issued in an English translation prepared by Beckett himself, who gave it the very different title The Lost Ones. In this story, Beckett is, like Dante, inventing narrative images of a “realm” or “world” in which matters of the utmost existential and moral gravity (...) are at stake.Beckett is frequently interpreted as an existential nihilist—that is to say, someone who, in Nietzsche’s definition, would claim that, with the “death of God,” our moral ideals and values are without any grounding in an ultimate and.. (shrink)

This book examines Husserl's concept of necessary, a priori, and absolutely certain indubitable evidence, which he terms apodictic, and his related concept of complete evidence, which he terms adequate. To do so it explicates some of the more general relevant features of phenomenology as a whole.

This book offers a philosophical reflection on the nature of language by reading some exemplary works of literature. Drawing on the thought of philosophers—especially Plato, Kant, Hegel, Emerson, Benjamin, Adorno, Heidegger and Wittgenstein, the author argues that language is the bearer of a utopian or messianic promise of happiness, and that by redeeming the revelatory power of words, the two writers in this study are contributing to the redemption of the promise of happiness in a world of reconciled antagonisms and (...) contradictions. (shrink)

_Probing study of how literature can redeem the revelatory, redemptive powers of language._.

_Probing study of how literature can redeem the revelatory, redemptive powers of language._.

In recent years scholars from many disciplines have become interested in the "construction" of the human senses -- in how the human environment shapes both how and what we perceive. Taking a very different approach to the question of construction, Sites of Vision turns to language and explores the ways in which the rhetoric of philosophy has formed the nature of vision and how, in turn, the rhetoric of vision has helped to shape philosophical thought. The central role of vision (...) in relation to philosophy is evident in the vocabulary of the discipline -- in words such as "speculation," "observation," "insight," and "reflection"; in metaphors such as "mirroring," "perspective," and "point of view"; and in methodological concepts such as "reflective detachment" and "representation." Because the history of vision is so pervasively reflected in the history of philosophy, it is possible for both vision and thought to achieve a greater awareness of their genealogy through the history of philosophy. The fourteen contributors to _Sites of Vision_ explore the hypothesis that the nature of visual perception about which philosophers talk must be explicitly recognized as a discursive construction, indeed a historical construction, in philosophical discourse. (shrink)

Expands our understanding of the human potential of spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our ...

I examine Heidegger's reflections on the Anaximander fragment, concentrating on the question of justice. In his commentary, Heidegger draws on Nietzsche's thoughts about justice, the will to power, and nihilism to formulate an interpretation of the fragment that connects it to the epochal history and destiny of being. This "ontological" interpretation, constructed in a compelling reading of the history of philosophy, requires that Heidegger first address the historicism and "ontological forgetfulness" prevailing in historical consciousness and historiography, in order to begin (...) thinking towards the possibility of another epoch of being, releasing us from the injustice that is inherent in the ontology that rules in the present historical dispensation. Although Heidegger avoids moral prescription, he cannot avoid critical entanglement in the moral-juridical sense of justice, despite his claims and protestations, since, as his own account of the fragment implies, justice and ontology must be inseparable. Reading Heidegger's commentary in relation to Benjamin's philosophy of history, I argue that Heidegger's reflections on justice suggest a narrative of tragic hope that resembles Benjamin's configuration of justice in his reading of the Baroque mourning-play, where the hopelessly fragmented and imperiled image of justice is revealed as emerging from a Leidensgeschichte fatefully bound up in the continuum of a Schuldgeschichte. (shrink)

This essay argues that Merleau-Ponty’s phenomenological description of gestural motility in his Phenomenology of Perception contributes to, and in a material way carries forward, not only (1) the account of alienation that Marx proposes in his writings on the condition of manual labour, but also (2) the reflections, at once critical and utopian, that Marx set out in his 1844 Economic and Philosophical Manuscripts , evoking in terms of praxis the realization and fulfillment of our sensuous nature as embodied beings. (...) It is also argued, here, that Merleau-Ponty’s critique of the philosophical accounts of gesture formulated by intellectualism and naturalism shows that, in spite of their differences, they are both ideologically constituted systems of thought that uncritically reflect, and consequently reproduce, the alienations and reifications to which Marx calls attention in his critique of capitalism. Thus, as long as the invisible hand of capital rules, the hands of the worker that exploitation has damaged - and indeed the fully realized hands of which Marx in his early years dreamed - will remain invisible. Key Words: alienated labour • Marx • Merleau-Ponty • motor pathologies • phenomenology • reification. (shrink)

In this interdisciplinary study, Dr Levin offers an account of personal growth and self-fulfilment based on the development of our capacity for listening.

The Postmodern Situation In his work on Nietzsche, the 'first' of the ' postmodern' thinkers, Heidegger writes: 'That period we call modern . . . is defined ...