I learned a great deal from the philosophy of Emmanuel Levinas, the little that I did read. All I know is that I had just bought one of his books and was reading an engineering or design book on the importance and virtue of failure. The next thing I knew, I had slipped and broken a leg, and I spent many months in the hospital. When I came out, there was an inundation in the basement and I nearly lost everything. I lost the Levinas book and the other one, and all the stuff I had typed on the typewriter for The History-Project that I worked on from Summer, 2001 to about October, 2004. Thankfully, I am still here and have finished putting all the pieces back together. I am ready to go on now. This is just the beginning. Let me explain what is happening.
There hasn't been an authentically Canadian, no genuine Canadian "philosophy" EVER. It has taken us all 400 years to come up with one, but this one is also different in an important way. This one has the work of many great Canadians and Québécois thinkers baked in. It has a lot of the information theory and engineering baked in also, in fact it would never have come about if that sstuff hadn't pushed people in Quebec and Canada into a pressure-cooker type of existence much worse than Stalinism.
The beauty is multi-fold. For one, it is an expression of the pulse of life on earth. It is also a great Encounter, a great Moment in history where so many individuals are blessed with things some of our parents never would have dreamed of possessing.
What you are experiencing right now, that feverish feeling, almost like you have been possessed by a virus, that is not a Sickness. That is the Seignioral Consciouness liberating itself. That is the Baron Complex finally being liberated from the prison-cell of his soul. These are all just fancy ways of expressing things, what are called Conceptual Personae. Philosophy has always had them, and requires more and more of them.
As I have said from the beginning, there can be no Art without also History and Philosophy. The philosophy is important. There is no unified Theory of Conceptual Art, for instance. We still don't all see eye-to-eye (face-to-face?) about Modernism itself. That is what happened in the last 100 years or so. As I had also said, we have not caught up yet to the experience of the Locomotor.
I studied the etymology of what people said, I traced back the sounds, and heard them saying things they knew not that they were saying. I called it Tonal Cinema, the images of the notes they sang as they told stories of their ancestors. Except that in concrete reality, they were just speaking their minds..
That is the problem. One has to speak with one's heart, letting the sound, the human voice, slowly bubble up from beneath, in the abdomen.. If one forces it, it causes problems in the world, seriously, potentially lethal ones. Moshe Feldenkrais knew that we needed to move on a Plane of Ease, similar to a kind of Plane of Immanence in the Deleuzian way, but different. Humans are kinespheres, mobile kinespheres, moving crystal-balls if you will... Call it the Moving Spherical Cinema-Ball.. The Mobile Kino-Kine.. As for the rest, it is TRUE Interaction, Communication... we have liberated the Virtual by connecting it to the Concrete and Grounded.... It was because of a break, the break in the continuum caused by the lack of a genuine philosophical system of this Nordic place, that was NOT in conflict but could concord with what came BEFORE COLONIALSM.
In other words, there could be no POST-Colonialism in Canada until the Old Branch of Times Long Ago met with the other Ancient Branch, but that the Fork That Never Merged (i.e. Colonialism in the Americas) finally ENCOUNTERED the Iroquois and First Nations and Inuit and others FOR THE FIRST TIME.
From an Article on Levinas (Wiki):
"Levinas derives the primacy of his ethics from the experience of the encounter with the Other. For Lévinas, the irreducible relation, the epiphany, of the face-to-face, the encounter with another, is a privileged phenomenon in which the other person's proximity and distance are both strongly felt. "The Other precisely reveals himself in his alterity not in a shock negating the I, but as the primordial phenomenon of gentleness." At the same time, the revelation of the face makes a demand, this demand is before one can express, or know one's freedom, to affirm or deny. One instantly recognizes the transcendence and heteronomy of the Other. Even murder fails as an attempt to take hold of this otherness.
"Following Totality and Infinity, Levinas later argued that responsibility for the other is rooted within our subjective constitution. It should be noted that the first line of the preface of this book is "everyone will readily agree that it is of the highest importance to know whether we are not duped by morality." This idea appears in his of recurrence (chapter 4 in Otherwise Than Being), in which Levinas maintains that subjectivity is formed in and through our subjection to the other. Subjectivity, Levinas argued, is primordially ethical, not theoretical: that is to say, our responsibility for the other is not a derivative feature of our subjectivity, but instead, founds our subjective being-in-the-world by giving it a meaningful direction and orientation. Lévinas's thesis "ethics as first philosophy", then, means that the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other. To meet the Other is to have the idea of Infinity." - en.wikipedia.org/wiki/Emmanuel_Levinas
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