By Ian Leask
Being Reconfigured provides essentially the most remarkable and audacious theses in fresh phenomenological examine. tough loads post-Heideggerian doxa, it argues opposed to modern phenomenology s denegation of Being, yet indicates, besides, that phenomenology itself offers a potential and fruitful replacement to this deadlock. in particular, Being Reconfigured delineates the resource of phenomenology s refusal of Being, in Husserl; the most strands it demonstrates, in Marion and Levinas; and the basic difficulties its includes in Marion, the mandatory retention of a metaphysical topic, and in Levinas, the mandatory revival of Kantian dualisms and diremptions. past this severe survey, although, Leask additionally offers an alternate standpoint, via a reassessment of Edith Stein s beneficiant ontology. This reassessment includes: delineating Stein s Patristic and Scholastic assets; amplifying her feedback, during the paintings of Michel Henry, Merleau-Ponty and Levinas himself; and demonstrating the modern value of Stein s phenomenology of Being-sustained and Being-safe(ty). through contemplating Being in those Steinian phrases of aid, defense and charity, Leask concludes, we would start to conquer the problems defined within the booklet s past chapters and to take action via considerably reassessing the character of the Being that we take with no consideration.
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Extra resources for Being Reconfigured
Geneticism, it seems, is the 22 See Heidegger, Grundprobleme der Phänomenologie (1919/20), Hrsg. HansHelmuth Gander, Gesamtausgabe 58, Frankfurt am Main: Vittorio Klosterman, 1993, 5. 23 Cf. Boyce Gibson’s translation, 92: “every primordial dator intution is a source of authority (Rechtsquelle) for knowledge… whatever presents itself in ‘intuition’ in primordial form… is simply to be accepted as it gives itself out to be…” See also the supplementary preface to the LU, second edition, published posthumously as ‘Entwurf einer Vorrede ze den Logischen Untersuchungen’ (1913), ed.
First, though, having established this wider point about the dative subject’s position, we should also be quite clear that, while this ‘gifted’ might enjoy a certain epistemic priority, it is by no means some transcendental ego of old: it has, we are told, no interiority prior to reception or expectation before accepting; it is not to be regarded as ‘older’ than the phenomena it receives. ) In short: the ‘priority’ of the dative subject should not to be taken as a priori (or so Marion would insist); ‘the gifted’ always does its work—including the work of producing itself—after givenness gives itself.
7) The ego is undone by the unsayable plus ultra, the non-present excess, of sheer givenness: the self is stripped of its privileges; “[t]he receiver [l’attributaire] is thus imposed in the place of and counter to the ‘subject’ as a strict consequence of the givenness of the phenomenon” (BG,252/ ED,348). What Husserl’s genetic re-evaluation had touched upon is now fully articulated. We are presented with, we are given, the basic truth of phenomenology. In order better to understand this ‘un-saying’ of the subject, we need to elucidate how Marion’s undertaking involves three crucial steps in relation to his phenomenological forebears.