There can be no Other if he is not the immediate phenomenon of the Altogether Other. It becomes more interesting and original, however, when read from the perspective of his philosophical engagement with discourses of ethics in postwar thought.
We might say that Levinas is the coherent and inventive thinker of an assumption that no academic exercise of veiling or abstraction can obscure: This Law of the Other might be opposed to the laws of the real. From this point of departure are deduced laws in the plural of the City and of action.
The Same, in effect, is not what is i.
Infinite alterity is quite simply what there is. But on condition that the different be parliamentary-democratic, pro-free-market economics, in favour of freedom of opinion, feminism, the environment… That is to say: For Badiou, in contrast, the obsession Does the Other Exist?
It is in the Jewish tradition that Levinas finds the basis for this pushing over. Even the apparently reflexive experience of myself is by no means the intuition of a unity but a labyrinth of differentiations, and Rimbaud was certainly not wrong when he said: Let us posit our axioms.
There is not, in fact, one single Subject, but as many subjects as there are truths, and as many subjective types as they are procedures of truth. The Other, as he appears to me in the order of the finite, must be the epiphany of a properly infinite distance to the other, the traversal of which is the originary ethical experience.
Every modern collective configuration involves people from everywhere, who have their different ways of eating and speaking, who wear different sorts of headgear, follow different religions, have complex and varied relations to sexuality, prefer authority or disorder, and such is the way of the world.
For Badiou, in contrast, the obsession Second, the book is ably translated by Peter Hallward, who also provides a clear introduction that situates the argument in more familiar theoretical terrain, with references to the ethics of Derrida and Spivak.
For them, African customs are barbaric, Muslims are dreadful, the Chinese are totalitarian, and so on.
For the real question—and it is an extraordinary difficult one—is much more that of recognizing the Same. An Essay on the Understanding of Evil Ethics: As many, but also, then neither more nor less. Translated by Peter Hallward.
London and New York:Find helpful customer reviews and review ratings for Ethics: An Essay on the Understanding of Evil (Radical Thinkers) at mi-centre.com Read honest and unbiased product reviews from our users. Ethics: An Essay on the Understanding of Evil by Alain Badiou.
Translated by Peter Hallward. London and New York: Verso, Pp. $ cloth. Badiou is probably the most famous French philosopher not to have a major following in the Anglo-American academy—although this situation is surely.
"Ethical questions dominate today's political and academic agendas. While government think-tanks ponder the dilemmas of bio-ethics, medical ethics and professional ethics, respect for human rights and reverence for the Other have become matters of virtually instinctive consensus." "Alain Badiou, one of the most powerful and unusual voices in 5/5(2).
Ethics: An Essay on the Understanding of Evil by Alain Badiou. Translated by Peter Hallward. London and New York: Verso, Pp. $ cloth. The publication in English of Alain Badiou's Ethics (originally published in French in ) may come to constitute an "event" in just the sense that Badiou gives to the concept in his own.
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