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By Tina Chanter

This quantity of essays investigates the query of Levinas's courting to feminist proposal. Levinas breaks with Heidegger's phenomenology via knowing the moral relation to the ''Other,'' the face-to-face, as exceeding the language of ontology.

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It should be added that Levinas’s critique of Heidegger is based largely on Being and Time, and it could be argued that certain formulations of Heidegger’s later philosophy come very close to Levinas. Levinas acknowledges this proximity in some of his later publications. Now that we have reviewed some of the major ways in which Levinas departs from Heidegger, let us return to the issue of the ontological difference, in order to see how Levinas introduces the notion of the feminine. Levinas articulates in the existence of the existent a duality, as Introduction 15 we have seen.

Vrin, 1982), 116. 6. Jacques Derrida, “Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas,” in Writing and Difference, translated and with an introduction and additional notes by Alan Bass (Chicago: University of Chicago Press, 1978), 79–153, esp. 312 n. 7. 7. Derrida has also noted the importance of interruption at work in Levinas’s texts: “Nearly always with him, this is how he sets his work in the fabric: by interrupting the weaving of our language and then by weaving together the interruptions themselves, another language comes to disturb the first one” (AM, 18; EM, 29).

12 The feminine inverts the structure of Husserlian consciousness. Hers is not a movement toward, but a withdrawal. “The transcendence of the feminine consists in withdrawing elsewhere, which is a movement opposed to the movement of consciousness” (TO, 88). The idea that the structure of the relation to the other inverts the structure of consciousness, and that the other thus “escapes” or “overflows” comprehension, is a familiar theme from Levinas’s mature works. Here we see this claim at its inception.

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