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• W2026133053 abstract "ion; is, not as a noun, but rather a verb a direction and more crucially, a mode of responsiveness. It is the signifyingness of (1994c: 5; 100), the one-for-the-other, a radical relation of non-indifference, puts the subject in question, demanding response to the irreducible difference of the other at the point of substitution for the other (994c: 49; 138-39). The face to face thus signifies beyond being, as the idea of infinity, or transcendence strictly speaking transcendence is irreducible to immanence, the non-thematizable nevertheless makes the thematization of being possible. Yet what matters is the face's open-ended asymmetrical orientation means, despite its own resistance to thematization.7 So it is, I would argue, in Ithaca, where, despite Joyce's own labeling of the method of the chapter as mathematical catechism (1957, vol. 1: 159), there is rather more to the gest: the relation between the questioner and the respondent constitutes not a totality, but an uncalculated and uncalculating expression of openness. Whereas a catechism, properly speaking, is monologic rather than dialogic, in its purpose is merely to test the respondent's ability to give back answers already given, the asymmetry of the Ithacan Q&A marks a dissimilation of the respondent, a break with the economy of the same, so monologue is broken up into dialogue.8 Consider, for example, the respondent's famous chain of answers regarding Bloom's actions preparing a collation for Stephen: What did Bloom do at the range? He removed the saucepan to the left hob, rose and carried the 7 Levinas follows Heidegger in distinguishing two elements in language: an appearanceenabling but itself non-appearing saying and a said thematizes. Although the saying is antecedent to the said, it cannot appear except in conjunction with it because manifestation, or being-present, demands the synchronous referential relation as that dominate the diachronous substitutive relation for that. For Levinas, the motive force of signification (its signifyingness) might be subordinated to what is systematically shown in language cannot alter the fact what inspires or quickens meaning before meaning is localized is not a principle of identity but a principle of responsibility (1994c: 5-7). The crux is the ethical responsiveness of the one-for-theother (which is also the face to face) is a movement of language, but not in language. Because language is a modality of essence, of making truth manifest by means of representation, it is unavoidably compromised by totalizing reflexivity. Still, I read Joyce's Ithaca as an attempt to overcome this crux. 8 For a reading of the dialogic properties of Ithaca based on Joyce's own experience with catechisms, see Hampson 1996. Levinas in Ithaca: Answering the Joycean Worldstage 67 iron kettle to the sink in order to tap the current by turning the faucet to let it flow." @default.
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• W2026133053 title "Levinas in Ithaca: Answering the Joycean Worldstage" @default.
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