Totality and Infinity: An Essay on Exteriority [Hardcover]

 

 

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A very difficult and interesting work. Levinas' prose is complex and often seemingly contradictory. Why is this so? Levinas struggles with a language that very often glosses over the radical alterity of the other. Traditionally, western philosophy has relegated all beings to Being, the stuff from which all things, or beings, spring. Levinas wants to suggest that in doing so, western philosophy has ignored the complex and often difficult relationships that exist between individuals. Specifically, Levinas addresses the ontology of Martin Heidegger which reduces the other's importance by giving priority to Being, or Totality. The other, however, points beyond Being and towards infinity. The idea of the infinite is drawn from Descartes' third meditation in which he describes this fundamental idea that we all have. Levinas carries on this line of thought by emphasizing the other that shatters the supposed totality of Being and consequently creates an necessarily ethical relationship. Wonderfully, Levinas' work acts as an other that continually challenges the reader as do the relationships in everyday life.

This books demands the attention of us all, at every moment, and is a quiet masterpiece in recent continental thought. A work which Derrida has commented on, and built on so much in his earlier and later (affirmative) deconstrucion. This book is not simply a treatise on ethics, but one on metaphysics, logic, philosophy of religion, philosophy of mind, aesthetics, epistemology and indeed every thinkable area of ontological, onto-theological work that one can imagine. A treatise that makes us dramtically rethink everyone of these areas and so much more. Levinas will, in time, no doubt become regarded as one of the greats in the history of philosophy.

When I was reading this book, I enjoyed it very much. It was difficult, but quite rewarding, sort of like a puzzle. After letting it distill for several months, I returned to Totality and Infinity for a second assessment. This time I was less impressed.

In order to extract anything from this book, you must have a knowledge of Heidegger, and preferably Husserl and Sartre as well. This entire book, so far as I see it, is an attack on Martin Heidegger's philosophy. (Whenever Levinas refers to 'ontology,' he means Heidegger's 'fundamental ontology.') Briefly put, Levinas argues that ontology is a philosophy of power, oppression, and ultimately death; and that it overlooks the more peaceful (inter)actions of human life which are even more fundamental. Hence, Levinas provides rather interesting, however turbid, descriptions of labour, economy, sexuality, and family.

Most significantly, I believe, Levinas describes the subject's confrontation with the Face of the Other. Although this sounds very mystical, it actually represents the banal 'face-to-face' interactions which we enter into everyday. The face, says Levinas, points toward infinity: we can never entirely understand what lies beyond the face, what the person is thinking, feeling, etc., but its appearance confronts us with a very genuine ethical command that cannot be explained (or even considered) by ontology (which only sees the 'totality' of Being). If we live, as many do, in a state of egoism, we are suddenly pulled out of this state when we are confronted by the face of another human being - a face which holds us responsible for our actions. We may murder the face or place it in chains, but what lies behind it (infinity) is never destroyed and can never be shackled - it can never be encompassed in the 'totality' of ontological being.

(1) Now, I believe Levinas is entirely unfair to Heidegger and it is clear he has in mind Heidegger the Nazi. (Levinas, a Jew, was an admirer of Heidegger until the fated year of 1933.) Although we may forgive Levinas for disliking Heidegger, his contempt ultimately clouds his thinking. All this leads him to some interesting discussions, but at bottom he falls far short of overturning Heidegger. (2) Second, his views on women (the 'feminine') is very backward and disappointing. It is clear he has in mind, not the postmodern notion of the feminine gender which men and women share, but women alone. He effectively says women are found in the home and meant for reproduction. (3) What is more, third, Levinas is guilty of great obscurantism; he frequently writing sentences with double negatives and contradictions; he makes banal observations sound like mystical revelation; and whole chapters are built upon non sequiturs. I'm far less impressed with the text after my second evaluation, for once you cut through Levinas' turbid writing, through its mystery and mysticism, you find he's saying something far less impressive. It is a bold enterprise but one that falls short.

As for the translation, I found it suitable, though poorly edited. There are dozens of spelling mistakes, despite the translation being over forty years old and reprinted several times.

Should you read this? Well, that depends. If you're into analytic philosophy, absolutely not. It will only validate your misgivings about Continental philosophy. If you're more 'Continental' (like I am), maybe you should; but if you know little about Heidegger, you'll get nothing from it. In any case, I don't think you'll have much fun reading it, though you may find it rewarding enough. (I give it 2 stars for its philosophical value/content and 1 for the translation.)

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