Existence and Existents. Emmanuel Emmanuel Levinas in Continental Philosophy Essence and Existence, In: Studies in Ontology APQ Monographs. Light 46 Existence without a World 52 1. Exotism 52 2. Existence without Existents 57 The Hypostasis 65 1. Insomnia. 65 2. Position 67 3. On the Way to Time. Prior to the ethical turnFirst published in , and written mostly during Levinas’s imprisonment during World War II, this work provides the.

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For an instant to be able to break into being, for this insomnia, which is like the very eternity of being, to come to a stop, a subject would have to be posited.

Stephanee Borger rated it really liked it Dec 04, Melalui EE, Levinas memperlihatkan bahwa subjek tidak semata-mata substansi, melainkan juga aktivitas, kerja.

Whatever may be the physico-mathematical explanation levlnas the light which fills our universe, phenomenologically it is a condi- tion for phenomena, that is, for meaning.

Dec 10, Renetta rated it really liked it. Magic is indifferent to duration. They do not merge into one. He is concerned here primarily with the time of the solitary subject; time is the inner structure of subjectivity, of the movement of existing.

To be conscious is esistence be torn away from the there is, since the existence of a consciousness constitutes a subjectivity, a subject of existence.

The unconscious appears as a possible, a germ, or as something repressed. The ability to hold back could not emerge from activity if action did not already contain it.

It is not the dialec- tical counterpart of absence, and we do not grasp it through a thought.

Existence and Existents by Emmanuel Levinas

Jika Descartes menyatakan bahwa subjek sebagai substansi yang berpikir, Levinas, melalui EE, memperlihatkan bahwa subtansi y Existence and Existents EE adalah kitab penciptaan subjek versi Emmanuel Levinas. Meski demikian, subjek hasil hipostasis masih dapat terjerumus kembali ke dalam eksistensi-tanpa-dunia, karena eksistensi-tanpa-dunia masih membayangi subjek, ibarat lubang hitam yang menghisap segala hal.


Vigilance is quite devoid of objects. When considered in the context of economic life, where instants are equivalent and compensate for one another, we shall find that this event occurs at each moment. The future is what can surprise us.

Existence and Existents

What is radically new in Levinas is that he introduces a contact with alterity at the origin of the process by which a temporal structure is engendered within a life. The burning bush that feeds the flames is not consumed.

Levinzs taken at the level of the time of the economic order, as it ordinarily is envisaged, it appears as a struggle for a future, as the care that a being takes for its endurance and conservation. But to what is fatigue a condemnation? Return to Book Page. In existing an object exists for someone, is destined for someone, already leans toward an inwardness and, without being absorbed in it, gives itself.


In discerning in effort the first hesitation over existing, in presenting the world as an ever revokeable attachment to objects in which the non-commitment in being remains, we have des- i cribed the first manifestation of an existent rising up in the anonymity of existence.

Eksisten yang hidup dalam eksistensi-tanap-dunia adalah eksisten yang tidak memiliki orientasi. An abandoned temple is still inhabited by its god, an old house falling into disrepair is still haunted by the ghosts of those who lived there, but an empty theater is terribly deserted. To the goal of the operation, certainly. The leap from a means to an end, from the actual to the possible, from a palpable configuration to the telos it refers to or relates to or signifies, is the metaphysical thrust that opens a field, that reveals a world.

But human labor and effort presuppose a commitment in which they are already involved. What characterizes, then, being in the world is the sincerity of intentions — the self-sufficiency of the world and contentment.


The points of an object which make up the illuminated surface are laid out in ordered perspectives and open up for us the way to the object, putting a limit to the risks and fancies. Through sympa- thy for this soul of things or of the artist the exoticism of the work is integrated into our world.

For the Being which we become aware of when the world disappears is not a person or a thing, or the sum total of persons and things; it is the fact that one is, the fact that there is. Illuminated objects can appear to us as though in twilight shapes. As the end of an intention, a thing is a goal, a limit, an ultimate.

One starts with being, which is a content limited by nothingness. For those who regard the history of philosophy atomistically, and for whom a book is a book and a text is a text regardless of the place it occupies in relation to an author’s entire work, Existence and Existents can possibly appear to be a work of exceptional perceptiveness and descriptive skill, but for others of us who are concerned with the comprehension and comprehensibility of Levinas’s phuosophy, a presentation of this book must not omit some comments about its relation to Totality and Infinity and Autrement qu’etre ou au-dela de [‘essence.

The contraction of identity, the formation of an existent, is itself an event. And as for Levinas, I’ve avoided him for as long as I have heard of anf. Is it the content of unpleasantness or the pain involved in the effort that it foresees and dreads?