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By François Raffoul
François Raffoul techniques the idea that of accountability in a way that's targeted from its conventional interpretation as responsibility of the willful topic. Exploring accountability within the works of Nietzsche, Sartre, Levinas, Heidegger, and Derrida, Raffoul identifies decisive moments within the improvement of the idea that, retrieves its origins, and explores new reflections on it. For Raffoul, accountability is much less a few sovereign topic setting up a sphere of strength and keep watch over than approximately publicity to an occasion that doesn't come from us and but calls to us. those unique and considerate investigations of the post-metaphysical senses of accountability chart new instructions for ethics within the continental tradition.
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Additional resources for The origins of responsibility
Sample text
One speaks of responsibility in the sense of “carrying a weight,” of “shouldering” a burden. Ordinary language does speak of the connection between responsibility and weight, of responsibility as the carrying of a weight, and one also notes the etymological connection with the German Schuld, schuldig, as guilt. However, what exactly weighs in the weight? Heidegger speaks of the human being as a being who is burdened or heavy with a weight, in a situation of care and concern, in contrast to the lightness or carelessness of irresponsible or inauthentic being.
With Levinas, responsibility is situated in the relationship to the other human, face to face, and not in relation to some abstract category, be it reason or universality. As I mentioned above, Levinas defines the self as a responsibility for the other human, and breaks with Kantian universalism by situating ethics in the encounter with the singular other, defining the self as a responsibility for the other human, devotion to the other in his or her vulnerability or mortality. ”38 Levinas describes the ethical experience of primordial responsibility as the face to face with the other, in which I am faced with the destitute and vulnerable nature of the other.
It represents human beings’ very belonging to being as well as their essence as humans. However, that belongingness to being, to Ereignis, happens from a certain expropriative motion, which Heidegger calls Enteignis. One notes the presence of such expropriation in all the characterizations of Heidegger’s responsibility, of our being-responsible: In the “ruinance” of factical life in the early writings and lecture courses; in the Uneigent lichkeit of existence in Being and Time and the being-guilty of conscience; in the thrownness felt in moods and the weight of a responsibility assigned to an inappropriable; in withdrawal as origin of the call (what calls to responsibility is a withdrawal), and in the Enteignis within Ereignis of the later writings—each time and throughout, one finds that responsibility in Heidegger is described as the exposure to and experience of an inappropriable.