By Jean-Louis Chretien
During this first English translation of an incredible paintings, a number one phenomenologist unfolds the information of reminiscence and loss, of the immemorable, and of desire, as he opens a phenomenological route to the guts of classical proposal. He stands with Levinas, Marion, and Henry in trying to sign up for philosophy and faith after Kant, Nietzsche, and Heidegger.
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Additional info for The Unforgettable and the Unhoped For (Perspectives in Continental Philosophy, 26)
Example text
The veil of forgetting that covers it is lifted by recollection, lifted little by little, step by step, temporally, and not by sudden illumination. The intelligible forms are not regained by us according to their precession. They are always already there; the moment we see them they have always already been there. But nothing of our past is remembered: we see what is made forgotten, but we do not get back before the forgetting, and nothing of our own forgetting—the acts and experiences by which we forgot—is as such abolished.
8, pp. 221–223). 53 Among those who think otherwise is P. Merlan, in The Cambridge History of Later Greek and Early Medieval Philosophy (Cambridge: Cambridge University Press, 1970), p. ’’ Yet Plotinus appeals to it frequently. , Enneads I, 8, 15, pp. 69–70; II, 9, 16, pp. 127–129; III, 5, 1, pp. 174–176; etc. 54 Plotinus, Enneads IV, 3, 25, pp. 278–279. 55 Plotinus, Enneads III, 7, 1, pp. 213–214. 24 THE UNFORGETTABLE AND THE UNHOPED FOR lection close to the one advanced by Leibniz. The most decisive basis for this abandon is a thesis proper to Plotinus that Proclus would frequently criticize, according to which the soul is not completely descendent into the sensible.
P. 58. Cf. our study, ‘‘La dette et l’e´ lection,’’ in M. Abensour and C. , Cahiers de l’Herne; Emmanuel Levinas (Paris: L’Herne, 1991). 68 69 32 THE UNFORGETTABLE AND THE UNHOPED FOR which would never be regained as such, and which alone sends us and destines us, which alone gives us being into the future. This immemorial of the sending, where what sends us in advance of us, is a loss that founds the gift. Such a forgetting before forgetting is profoundly different than the forgetting of self that Heidegger discusses, though it is true that the latter also has the sense of an initial forgetting.
