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By Habermas Jurgen

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Fur Hussurl, phenomermlogical reduction . . is the method o f leading pheno~nenological vision from the natural attitude of the hurnan bemg whose life is 1nvoIvcd in the world of things and personsback t o the transcendentd life of consciousness and its noetic-noematlc experiences, 111 which objects are constituted as corxlates of‘ consciousness. ” Martin Heidegger, Bns~c-Problums ~/’Ph~nonzcrdugy, trans. Albert Hofstadter, WV. II)E(I;C;EK 33 the priority of being over DnsEin, even though Dnsein is the there that is necessary for thought.

I n 1930, Levinas produced The ‘ l h ~ o r yof Inhition in H I L S S M . zom~no~ogy, in which he gives a largely f‘avorr-lhle account of HusserI’s development of thephenomenolofficalmethod, although it is tempered with certain criticisms.? If Husserl’s project has been to uncover that which has been given to consciousness, it is precisely on this area of givenuess that Levinas concentrates his study, in a very particular way. For Levinas, it is the breadth of what is given that is important. I n Husserl’s work, Levinas finds a philosophical method thatis potentially open to the given experience of life itself.

Still, it does not follow from this that one shuuld, by a simple reversal, transform Being into a particular case or species of the genus proprinte, give/takc, life/death. Heideggcr himself cautions against making of Being a mere incidcnc in the event called Ewignis and warns of‘ the futile nullity of a conceptual reversal of this sort between species and genus (gmw) What is Derrida saying here? ” Heidegger would this way turn against his own metaphysical ambitions, as it were. The “process of propriation” that is Ereipis is in fact not anything.

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