By David Michael Kleinberg-Levin
Ahead of the Voice of cause is a phenomenological critique of cause grounded in our event of the voices that already tackle us and summon us sooner than the emergence of the voice of cause. partially one, David Michael Kleinberg-Levin explores the voices of nature and attracts on Merleau-Ponty's phenomenology to provide a brand new mind set approximately environmental accountability. partially , he appears to be like on the voice of the ethical legislation and the voices of alternative humans, advances a extra nuanced account of Levinas's contrast among "Saying" and "Said," and proposes a brand new argument for our accountability to the opposite.
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Additional resources for Before the voice of reason : echoes of responsibility in Merleau-Ponty's Ecology and Levinas's Ethics
But insofar as the voice can neither be excluded nor totally controlled, and is never without resonance, it can never actually effectuate and guarantee absolute presence. Philosophers who assert the superiority of speech in relation to writing, believing that speech, or voice, can claim and enjoy a presence impossible for the written word have simply shut their ears to the phenomenon of resonance—indeed a “phenomenon of the labyrinth”. Other philosophers, however, recognizing the unreliability of the voice, attempt to write in a style that is free of the voice.
In the phenomenologies that they both unfold, an ethical claim is at stake: on my reading, they both direct our attention to a claim on our responsivity, our responsibility, appropriating the nature of the body at, or in, its prereﬂective, prepersonal, “metaphysical” dimension, taking hold, and making us beholden, prior to the acquisition of language and the corresponding emergence of an ego-logical consciousness formed within the grammar of the subject-object structure. I will accordingly be concentrating on the deeper dimensions of our embodied experience—especially earlier moments in our experience with speech and voice—that a phenomenology, hermeneutically engaged with the recessive, can bring forth.
Could the predication of “purity” itself contaminate Reason? And what about madness, which Descartes invoked only in order to deﬁne Reason as its negation? Is there nothing to be learned from listening to the voices of madness? Although Socrates was presumably an exemplary “man of reason”, he always listened to the voice of the wise daemon that watched over him. And, as we know, this voice reminded him of a divine form of love, a love that expressed divine madness. Who can say what the voice of a rational being is or must be?
Before the voice of reason : echoes of responsibility in Merleau-Ponty's Ecology and Levinas's Ethics by David Michael Kleinberg-Levin