Publisher's Synopsis
The essential theme of my research is the deformalization of the notion of time,' asserted Emmanuel Levinas in a 1988 interview, toward the end of his long philosophical career. But while the notion of time is fundamental to the development of every key theme in Levinas's thought - the idea of the infinite, the issue of the alterity of the other, the face of the other, the question of our ethical relations with other people, the role of fecundity, speech and language, and radical responsibility - his view of time remains obscure. Yael Lin's exhaustive look at Levinas's primary texts, both his philosophical writings and his writings on Judaism, brings together his various perspectives on time. Lin concludes that we can, indeed, extract a coherent and consistent conception of time from Levinas's thought, one that is distinctly political. First situating Levinas's views against the background of two of his most influential predecessors, Henri Bergson and Martin Heidegger, The Intersubjectivity of Time demonstrates that Levinas's interpretation of time seeks to fill a void created by the egological views those thinkers emphasized. For Levinas, time is neither considered from the perspective of the individual nor is it a public dimension belonging to everyone, but it occurs in the encounter between the self and the other person, and the infinite responsibility inherent in that relation. Yet Levinas himself is surprisingly vague as to how exactly this relation to the other person creates time's structure or how it is experienced in our everyday lives, and he does not make an explicit move from this intersubjective ethical dimension to the broader collective-political dimension. Lin offers a unique perspective to address this crucial question of the political dimension of Levinas's project. By turning to Levinas's talmudic writings and examining aspects of Jewish life, traditions of communal prayer, and ritual, Lin sketches out a multivocal account of time, deepening Levinas's original claim that time is constituted via social relationships. This imaginative and evocative discussion truly opens the subject to further research.
