By Ian Leask

Being Reconfigured offers probably the most really good and audacious theses in fresh phenomenological study. demanding a lot post-Heideggerian doxa, it argues opposed to modern phenomenology s denegation of Being, yet indicates, to boot, that phenomenology itself grants a practicable and fruitful substitute to this deadlock. in particular, Being Reconfigured delineates the resource of phenomenology s refusal of Being, in Husserl; the most strands it demonstrates, in Marion and Levinas; and the basic difficulties its includes in Marion, the mandatory retention of a metaphysical topic, and in Levinas, the required revival of Kantian dualisms and diremptions. past this serious survey, although, Leask additionally presents another point of view, via a reassessment of Edith Stein s beneficiant ontology. This reassessment includes: delineating Stein s Patristic and Scholastic resources; amplifying her feedback, during the paintings of Michel Henry, Merleau-Ponty and Levinas himself; and demonstrating the modern importance of Stein s phenomenology of Being-sustained and Being-safe(ty). through contemplating Being in those Steinian phrases of aid, safeguard and charity, Leask concludes, we would start to conquer the problems defined within the publication s past chapters and to take action through appreciably reassessing the character of the Being that we take with no consideration.

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In other words, givenness is still modulated, in classically egological terms, as confirming the ‘necessary’ self. Thus, in Husserl, it seems that a very egological economy prevails: whatever its deconstructive power, geneticism ends up sanctifying autarchy. 37 What is more, and as our next chapter will show, the essential features of this problem remain in place for the most celebrated contemporary treatment of givenness, that of Jean-Luc Marion. His subject may well be a far more attenuated figure than Husserl’s equivalent; nonetheless, and as we shall now see, the same structural tension persists in both projects.

Jacob Rogozinski, ‘Questions’, in Annales de Philosophie, 21, 2000, 25-30, 26; he suggests that an aspect of the adonné must also be adonnant, inasmuch as it ‘precedes’ givenness in order to render it possible. 22 (One of Marion’s main concerns, of course, is to emphasise the basic phenomenological dictum that phenomena give and show themselves, not representations or images of something else. ) As Marion puts it: … the origin of givenness remains the ‘self’ of the phenomenon, with no other principle or origin besides itself.

The scales shift back to a conventional, metaphysical, position. As Marion puts it: “The phenomenon is possible in the strict measure that it agrees with the formal conditions of experience, thus with the power of knowing that fixes its attention on them, and 26 Levinas understood this well: “To say that intuition actualizes the mere intention which aims at the object is to say that in intuition we relate directly to the object, we reach it. That is the entire difference between aiming at something and reaching it...

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