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• W257477033 abstract "It would appear that differences between philosophies of Levinas and Spinoza go all way down and thus preclude meaningful comparison. If Spinoza, as has been alleged, is Marrano of Reason, one can say that Levinas is Marrano of Ethics. (1) Their differences are in no way attenuated by Levinas's critical remarks about Spinoza's God and are further sharpened by Levinas's express preference for Platonic Good beyond being and for Cartesian infinite, which, on his reading, exceeds any idea one can have of it. After a preliminary account of their views of God, I shall defend claim that for both Levinas and Spinoza can be seen to provide focus for metaphysics rather than converse. I shall then turn to Levinas's depiction of life as enjoyment prior to advent of Other and maintain that this depiction can be viewed profitably in context of Spinoza's analysis of pleasure and of conatus of entities to persevere in existence. Each will be seen to describe desire in ways that unseat conventional notions of relation between desire and goodness. It goes without saying that an army of interpreters has analyzed Spinoza's formidable conceptual repertoire and that virtually nothing that has been said of him has gone uncontested. It is not my intention to open a new page in vast library of Spinoza commentary but rather to fasten on issues that have precipitated Levinas's writings about Spinoza (few in number) as well as upon less obvious connections to Spinoza that can be deduced from Levinas's principal writings. I. God and Other The trope ethics is an optics, coined by Levinas in connection with his own philosophy, can also be said to describe thought of Spinoza, whose profession as a lens-grinder renders analogy peculiarly apt. Although Spinoza, whose major work is demonstrated in geometrical order, would hardly have concurred in all Levinas's elaborations of this proposition, he might have agreed that is a `vision' without image (TI xii/23) and that the vision of God is a moral act. This optics is an (2) Beyond cognitive or affective grasp, Levinas's God is absolutely transcendent, whereas for Spinoza claim that God is transcendent is a result of limitations of human reason. To see discrepancies between Spinoza and Levinas beyond those that can be accounted for by divergence of perspectives between a seventeenth-century rationalist in conversation with new science and a twentieth-century phenomenological thinker, it may be useful to begin with Levinas's claim that metaphysics is grounded in ethics. In light of association of metaphysics with history of being, a history that Levinas believes helped spawn violence endemic to actual history, Levinas must extricate from various ontological matrices in which it had been embedded. Because for him God cannot be thought apart from ethics, God too must be freed from ontological encumbrances of this history. A God who is beyond ontology resists cognitive grasp. Thus Levinas contends: Philosophical discourse should be able to include God--of whom Bible speaks.... But as soon as he is conceived, this God is situated within 'being's move'... as being (etant) par excellence. (3) Unlike Spinoza, Levinas neither rejects God of Hebrew Bible as an in frarational construct of imagination nor does he allege that rabbinic thought is ahistorical, contrived, and fanciful. Levinas notes that Spinoza in Theologico-Political Treatise says of rabbinic interpretation: ' Verba scripturae extorquere cananture ut id quod plane non vult' [They try to wrest scriptural words away from their evident meaning]. (4) At stake is difference between historical critical method for which Levinas remains grateful in a qualified way and his preference for an exegesis that demands reader's intervention, draws out meanings that are not preordained, and presumes that texts contain more than they contain. …" @default.
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• W257477033 date "1999-09-22" @default.
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• W257477033 title "Ethics as First Philosophy: Levinas Reads Spinoza" @default.
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