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    Carmelics

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    LoyalLoyalJusticeJustice
    Made withinDC&Austin
    Statements
    321,452
    Perspectives
    108,905
    Topics
    42
    Home/Original/inverse
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    Inverse View

    It is not the case that Levinas's account of the bodily self radicalizes Husserl's pre-reflective ego by emphasizing discontinuity rather than lawful continuity in time-consciousness.

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    Reasons For

    2 perspectives
    Reason for 1 of 2
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    • 1.Husserl's time-consciousness already accommodates discontinuity through the structure of retention, where the just-past is held non-identically.
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    • 2.The 'living present' in Husserl is not a seamless continuum but a differential field, as Derrida showed in 'Speech and Phenomena' (1967).
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    • 3.If Husserlian temporality already contains internal difference, Levinas's discontinuity is a radicalization of degree, not a structural break from Husserl.
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    Reason for 2 of 2
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    • 1.Merleau-Ponty's embodied subject in 'Phenomenology of Perception' already locates pre-reflective selfhood in a body-schema that exceeds conscious appropriation.
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    • 2.The claim that Levinas uniquely emphasizes a bodily self carrying what it cannot identify as its own ignores Merleau-Ponty's anonymous corporeal existence.
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    • 3.Attributing the radicalization of Husserl's pre-reflective ego specifically to Levinas conflates a broader post-Husserlian phenomenological movement with one thinker's contribution.
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    Reasons Against

    1 perspective
    Reason against
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    • 1.Husserl grounded the ego in an ongoing, lawful flow of lived experience.
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    • 2.Levinas instead focuses on the discontinuity of time-consciousness.
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    • 3.Levinas's phenomenological reduction locates the birth of meaning in a bodily self that carries what it cannot identify as properly its own.
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