By Yves De Maeseneer
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Levinas, Transcendence et intelligibilité. Suivi d’un entretien (Genève, Labor et Fides, 1996), p. 25. Levinas is following here a saying of Pierre Aubenque. 38 See Husserl, Ideen I, pp. 56–65. The phenomenological reduction is therefore neither an affirmation nor a negation, but a suspension of judgement. 37 ? e. without me perceiving or knowing that it is already affected by other human beings. Again, this ‘already’ is not the metaphysical always, it is a reflection on being-already-in-theworld-with others.
But this unity also resolves for us (contra Schrijvers) why the human being is not an ‘epiphenomenon of the eventuating of being’. His attempt to make this suggestion into a moment of horror (he calls it an ‘horrific picture’) in his text, an ethical transgression in the order of philosophy, has not with sufficient depth understood man’s restriction to world, and how man must uncover and speak in many ways the world to which he is restricted. Man needs no other world than the one which is his (and should keep his nose out of any other he thinks he has rights of access to, lest he be distracted).
Suivi d’un entretien (Genève, Labor et Fides, 1996), p. 25. Levinas is following here a saying of Pierre Aubenque. 38 See Husserl, Ideen I, pp. 56–65. The phenomenological reduction is therefore neither an affirmation nor a negation, but a suspension of judgement. 37 ? e. without me perceiving or knowing that it is already affected by other human beings. Again, this ‘already’ is not the metaphysical always, it is a reflection on being-already-in-theworld-with others. Therefore, phenomenologically speaking, one can do without negation and without Aufhebung (as the synthesis or the symbolism performed by a solipsistic subject), but not without a cogito—be it thoroughly historicised and placed in the world from out of which it performs its cogitare.
