Ölüm ve Zaman

In Death and Time, which consists of the lectures given by Emmanuel Lévinas in the 1975-76 academic year, Emmanuel Lévinas, who stands out with the significant change in tone he brought to contemporary phenomenology from the field of ethics, focuses on his reading of figures from the history of philosophy such as Aristotle, Plato, Kant, Hegel, Bergson, and especially Heidegger. We witness a reckoning with his work called Being and Time.

While Heidegger is appreciated, on the one hand, for his criticisms against an objective understanding of time that is assumed to be measured by clocks, and for his treatment of the specific temporality of existence in its close relationship with our condition of mortality, as in Bergson's concept of duration, on the other hand, he also has a basic ontology in his analyzes of Dasein (what is there). It is criticized for remaining within its original design. Heidegger's idea that death is seen as the "most unique possibility" of human existence, that being destined to die is known as a certainty from the beginning, and that the absence caused by death establishes the unique temporality of existence in the form of anxiety from the very beginning and always, is discussed in detail here.

Heidegger describes death as "my own death" starting from the death of "I" and subordinates the "death of the other" as an inauthentic experience. Levinas, on the other hand, attempts to derive the form of anxiety that death may cause from the "death of the other", even though he resists the terms of experience. My relationship with the Other, my responsibility for his death, and the question raised by his absence, the "lack of answer", are affectively stronger and more prior to the possibility of "my own death", which threatens from the very beginning my attempt to cling to existence (conatus). My relationship with the Other can never be reduced to the terms of the "identical" (the Other of the Same), and thus can never be brought together in a synchronicity that resists knowing and intentional acts of consciousness; It is my own sequential temporality that time is a relationship with the eternal.

In Levinas, from death, which remains an enigma by not being able to be determined even as a non-being in the terms of ontology, and from the idea of a new time that can no longer be conceived as a succession of moments in a chronological series, a responsibility arises that I will never be able to repay. Here, the idea of eternity is no longer the idea of a representable eternity or an "afterlife" that has gained an ontological or theological content; perhaps it only has the form of parting and farewell (adieu)



Number of Pages: 160

Year of Printing: 2014


Language: Turkish
Publisher: Details Publications

First Printing Year: 2006

Number of Pages: 160

Language Turkish