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RESPONSE TO ANNA YAMPOLSKAYA’S REVIEW OF LEVINAS, KANT AND THE PROBLEMATIC OF TEMPORALITY

Abstract
The aim of this paper is to respond to Anna Yampolskaya’s challenge to the interpretative strategy of my book, Levinas, Kant and the Problematic of Temporality. I intend to refute her claim that by effectively withdrawing the problematic of sensibility from view my book has forgotten, or, at the very least, shaded the Rosenzweigian requirement of concreteness that Levinas first inherited from Heidegger, and to refute her corollary argument that my ethical reading of the schematism in Kant’s First Critique is not sufficiently justified because it suspends the problem of the symbolic imagination in Kant’s Third Critique. This double refutation will require me to reiterate the concrete unveiling of the Kantian schematism in Heidegger’s interpretation of Kant (according to its destruction of the schematism of the categories) and in Levinas’s explication of Rosenzweig (such as it unfolds a more radical destruction of the schematism of the ideas). It will also require me to demonstrate precisely how this ideal notion of the Kantian schematism in the form of the regulative ideas of pure reason (and more specifically, in the form of the regulative idea of God) is indeed read by Levinas himself in the ethical terms of the equivocation or enigma of diachrony, that is, in the ethical terms of his philosophy of ambiguity (such as it adheres to the Kantian antinomies). This is the interpretation that I propose to defend against Yampolskaya’s claim that my ethical reading of the First Critique should have taken this ambiguous form of rationality seriously.

Key words
Levinas, Kant, Heidegger, Rosenzweig, Kantian schematism, imagination, reason, sensibility, diachrony.

References

• Frangeskou, A. (2015). Levinas, Rosenzweig and the Deformalization of Time: Toward an Ethical Destruction of the Schematism. Journal of the British Society for Phenomenology, 46(4), 263–277.
• Frangeskou, A. (2017). Levinas, Kant and the Problematic of Temporality. London: Palgrave Macmillan.
• Heidegger, M. (1977). Phänomenologische Interpretation von Kants Kritik der reinen Vernunft. Frankfurt am Main: Vittorio Klostermann.
• Kant, I. (1996). Critique of Pure Reason. Indianapolis: Hackett Publishing Company Inc.
• Levinas, E. (1978). Autrement qu’être ou au-delá de l’essence. Paris: Le Livre de Poche.
• Levinas, E. (1982). De Dieu qui vient á l’idée. Paris: Vrin.
• Levinas, E. (1987). Hors Sujet. Paris: Le Livre de Poche.
• Levinas, E. (1993). Dieu, la mort et le temps. Paris: Le Livre de Poche.
• Levinas, E. (1996). Proper Names. London: The Athlone Press Ltd.
• Levinas, E. (2001). Is it Righteous to Be? Interviews with Emmanuel Levinas. Stanford: Stanford University Press.
• Levinas, E. (2007). In the Time of the Nations. London: Continuum.
• Richir, M. (1988). Phenomenon and Infinity. Graduate Faculty Philosophy Journal, 20(2)-21(1), 153–184.
• Yampolskaya, A. (2018). Review of the Book “Levinas, Kant and the Problematic of Temporality” (A. Frangeskou). Horizon. Studies in Phenomenology, 7(2), 576–585. doi: 10.21638/2226–5260–2018–7–2–576–585. (In Russian).

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MARTIN HEIDEGGER
BEING-THERE AND BEING-TRUE ACCORDING TO ARISTOTLE

Abstract
Heidegger’s Cologne address of 1924 is important in at least three respects. First, it represents the next stage in the genesis of Being and Time after the seminal text known as Natorp Bericht (1922). Second, it manifests a new landmark in Heidegger’s rethinking appropriation of Aristotle’s thought. This new synthesis includes, in particular, the groundwork on Aristotle’s Rhetoric from the summer course of 1924. The annotations to the translation,—based on the texts from 1922-24,—bring to light Heidegger’s working his way to this synthesis. The preface specifically uncovers Heidegger’s reading of Aristotle’s doctrine of the “mean” and compares Heidegger’s interpretation of Aristotle concept of ethical decision to an interpretation of it typical of modern Aristotle scholarship belonging to analytical tradition. Third, the Cologne address represents Heidegger’s first thematic approach to the question of the essence of truth (which even after Being and Time for at least a decade remained among his guiding threads). In particular, it develops the thesis (barely outlined in Natorp Bericht) that (contrary to the dominant view which Daniel Dahlstrom appropriately dubbed “the logical prejudice”) the proper “place” of truth is not judgement, but the being indicated in a judgement by the copula and in a human act by the goodness that motivates it; and that speech, for the most part, conceals the truth originally sighted.

Key words
Logical prejudice, idle talk, the Nicomachean Ethics, the doctrine of the mean, the situation of choice, Albert Leo Schlageter.

References

• Arendt, H. (1958). The Human Condition. Chicago: UP.
• Aristotle. (1976a). Metaphysics. In Aristotle. Collected Works in 4 Volums. Vol. 1 (63–368). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aristotle. (1976b). On soul. In Aristotle. Collected Works in 4 Volums. Vol. 1 (369–450). Rus. Ed. Moscow: Mysl’. (In Russian).
• Aristotle. (1978a). On Interpretation. In Aristotle. Collected Works in 4 Volums. Vol. 2 (91–116). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aristotle. (1978b). Rhetoric. In Ancient Rhetorics (15–127). Rus. Ed. Moscow: Moscow University Press Publ. (In Russian).
• Aristotle. (1978c). Topics. In Aristotle. Collected Works in 4 Volums. Vol. 2 (347–532). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aristotle. (1978d). Posterior Analytics. In Aristotle. Collected Works in 4 Volums. Vol. 2 (255–346). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aristotle. (1984). Nicomachean Ethics (N. V. Braginskaya, Trans.). In Aristotle. Collected Works in 4 Volums. Vol. 4 (53–294). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aubenque, P. (1963). La Prudence chez Aristote. Paris: Presses universitaires de France.
• Broadie, S. (2002). “Introduction” and “Commentary”. In Aristotle: Nicomachean Ethics. Oxford: UP.
• Gadamer, H. (Ed.). (1998). Nikomachische Ethik VI. Frankfurt am Main: Vittorio Klostermann.
• Grimm, J., & Grimm, W. (1971). S. v. „Dasein“. In Deutsches Wörterbuch. Leipzig: S.Hirzel. Retrieved from http://www.woerterbuchnetz.de/
• Heidegger, M. (1976). Logik. Die Frage nach der Wahrheit (Wintersemester 1925/26) (GA21). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1987). Die Bestimmung der Philosophie. 1. Die Idee der Philosophie und das Weltanschauungsproblem (Kriegsnotsemester 1919) 2. Phänomenologie und transzendentale Wertphilosophie (Sommersemester 1919) 3. Anhang: Über das Wesen der Universität und des akademischen Studiums (Sommersemester 1919) (GA56/57). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1992a). Grundprobleme der Phänomenologie (Wintersemester 1919/20) (GA58). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1992b). Sophistes (Wintersemester 1924/25) (GA19). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1994). Prolegomena zur Geschichte des Zeitbegriffs. (Sommersemester 1925) (GA20). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1995). Ontologie. Hermeneutik der Faktizität. (Frühe Freiburger Vorlesung Sommersemester 1923)(GA63). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1997). Being and Time. Rus. Ed. Khar’kov: Folio Publ. (In Russian).
• Heidegger, M. (2002). Grundbegriffe der aristotelischen Philosophie (Sommersemester 1924) (GA18). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2003). Beiträge zur Philosophie (Vom Ereignis) (1936–1938) (GA65). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2004). Der Begriff der Zeit (1924) (GA64). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2005). Phänomenologische Interpretation ausgewählter Abhandlungen des Aristoteles zu Ontologie und Logik (Sommersemester 1922) (GA62). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2007). Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz. (Sommersemester 1928) (GA26). Frankfurt am Main: Vittorio Klostermann..
• Heidegger, M. (2016). Vorträge. Teil 1: 1915–1932 (GA80.1). Frankfurt am Main: Vittorio Klostermann.
• Kant, I. (1999). Critique of Pure Reason. Rus. Ed. Мoscow: Nauka Publ. (In Russian).
• Kisiel, T., & Sheehan, T. (Ed.). (2009). Becoming Heidegger: On the Trail of His Early Occasional Writings, 1910–1927. Seattle: Noesis Press.
• Onians, R. (1951). The Origins of European Thought: About the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: UP.
• Sedley, D. (1999). The Ideal of Godlikeness. In Plato 2: Ethics, Politics, Relidgion, and the Soul (309– 327). Oxford: UP.

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THE PREFACE TO THE TRANSLATION OF A TYPESCRIPT OF MARTIN HEIDEGGER’S TALK “BEING-THERE AND BEING-TRUE ACCORDING TO ARISTOTLE”

Abstract
Heidegger’s Cologne address of 1924 is important in at least three respects. First, it represents the next stage in the genesis of Being and Time after the seminal text known as Natorp Bericht (1922). Second, it manifests a new landmark in Heidegger’s rethinking appropriation of Aristotle’s thought. This new synthesis includes, in particular, the groundwork on Aristotle’s Rhetoric from the summer course of 1924. The annotations to the translation,—based on the texts from 1922-24,—bring to light Heidegger’s working his way to this synthesis. The preface specifically uncovers Heidegger’s reading of Aristotle’s doctrine of the “mean” and compares Heidegger’s interpretation of Aristotle concept of ethical decision to an interpretation of it typical of modern Aristotle scholarship belonging to analytical tradition. Third, the Cologne address represents Heidegger’s first thematic approach to the question of the essence of truth (which even after Being and Time for at least a decade remained among his guiding threads). In particular, it develops the thesis (barely outlined in Natorp Bericht) that (contrary to the dominant view which Daniel Dahlstrom appropriately dubbed “the logical prejudice”) the proper “place” of truth is not judgement, but the being indicated in a judgement by the copula and in a human act by the goodness that motivates it; and that speech, for the most part, conceals the truth originally sighted.

Key words
Logical prejudice, idle talk, the Nicomachean Ethics, the doctrine of the mean, the situation of choice, Albert Leo Schlageter.

References

• Andree, M. (2009). Konfigurationen der Intermedialität im Schlageter-Kult. In Literatur intermedial: Paradigmenbildung zwischen 1918 und 1968 (223–246). Berlin: Walter De Gruyter.
• Arendt, H. (1958). The Human Condition. Chicago: UP.
• Aristotle. (1984). Nicomachean Ethics (N. V. Braginskaya, Trans.). In Aristotle. Collected Works in 4 Volumes, Vol. 4 (53–294). Rus. Ed. Moscow: Mysl’ Publ. (In Russian).
• Aubenque, P. (1963). La Prudence chez Aristote. Paris: Presses universitaires de France.
• Benevich, G. (2017). The Royal Way and the “Mean” (μεσότης) in John Cassian and Maximus the Confessor. In Nicomachean Ethics in the History of European Thought (102–118). Pskov: Pskovskii gosudarstvennyi universitet Publ. (In Russian).
• Broadie, S. (2002). “Introduction” and “Commentary” in Aristotle: Nicomachean Ethics. Oxford: UP.
• Cooper, J. (2012). Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy from Socrates to Plotinus. Princeton: UP.
• Gadamer, H. (Ed.). (1998). Nikomachische Ethik VI. Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1976). Logik. Die Frage nach der Wahrheit (Wintersemester 1925/26) (GA21). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1987). Die Bestimmung der Philosophie. 1. Die Idee der Philosophie und das Weltanschauungsproblem (Kriegsnotsemester 1919) 2. Phänomenologie und transzendentale Wertphilosophie (Sommersemester 1919) 3. Anhang: Über das Wesen der Universität und des akademischen Studiums (Sommersemester 1919) (GA56/57). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1992a). Grundprobleme der Phänomenologie (Wintersemester 1919/20) (GA58). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1992b). Sophistes (Wintersemester 1924/25) (GA19). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1995). Ontologie. Hermeneutik der Faktizität. (Frühe Freiburger Vorlesung Sommersemester 1923) (GA63). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (1997). Being and Time. Rus. Ed. Khar’kov: Folio Publ. (In Russian).
• Heidegger, M. (2002). Grundbegriffe der aristotelischen Philosophie (Sommersemester 1924) (GA18). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2004). Der Begriff der Zeit (1924) (GA64). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2005). Phänomenologische Interpretation ausgewählter Abhandlungen des Aristoteles zu Ontologie und Logik (Sommersemester 1922) (GA62). Frankfurt am Main: Vittorio Klostermann.
• Heidegger, M. (2016). Vorträge. Teil 1: 1915–1932 (GA80.1). Frankfurt am Main: Vittorio Klostermann.
• Kisiel, T. (2000). Situating Rhetorical Politics in Heidegger’s Protopractical Ontology 1923–1925. The French Occupy the Ruhr. International Journal of Philosophical Studies, 8(2), 185–208.
• Kisiel, T., & Sheehan, T.(Ed.). (2009). Becoming Heidegger: On the Trail of His Early Occasional Writings, 1910–1927. Seattle: Noesis Press.
• Onians, R. (1951). The Origins of European Thought: About the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: UP.
• Safranski, R. (2005). Ein Meister aus Deutschland: Heidegger und seine Zeit. Rus. Ed. Moscow: Molodaya Gvardiya Publ. (In Russian).
• Sedley, D. (1999). The Ideal of Godlikeness. In Plato 2: Ethics, Politics, Relidgion, and the Soul (309–327). Oxford: UP.

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MARC RICHIR
FIRST MEDITATION: INTRODUCTION. ON THE PHENOMENOLOGICAL ANALYSIS AS MOVEMENT IN A ZIGZAG PATTERN

Abstract
This is a Russian translation of the first of Phenomenological Meditations of Marc Richir. The text consists of two sections. In the first section, Richir develops Husserl’s remark on “movement in a zigzag pattern” and makes a distinction between the logical structure of phenomenology and the symbolic systems of the German idealism. The sphere of the phenomenological is not given from the very beginning; phenomena have essential indeterminacy which cannot be clarified in “one go.” In the second section, Richir analyses the distinction between the symbolic and phenomenological layers of sense, and offers a new version of phenomenological hermeneutics.

Key words
Marc Richir, phenomenon, phenomenalisation, phenomenological analysis, symbolic institution.

References

• Fichte, J. G. (1972). Über den Begriff der Wissenschaftslehre. Stuttgart: Reclame.
• Fichte, J. G. (1993). Collected Works in 2 Volumes, Vol. 1. Rus. Ed. St Petersburg: Mifril Publ. (In Russian).
• Fink, O. (2016). The Problem of the Phenomenology of Edmund Husserl. Logos, 26(1), 6–46. Rus. Ed. (In Russian).
• Günzel, S. (2004). Zick-Zack. Edmund Husserls phänomenologische Archäologie. In K. Ebeling, & S. Altekamp (Eds.), Die Aktualität des Archäologischen in Wissenschaft, Medien und Künsten (98–117). Frankfurt am Main: Fischer.
• Husserl, E. (2001). Logical Investigations. Rus. Ed. Moscow: Dom intellectual’noi knigi Publ. (In Russian).
• Kant, I. (1994). Collected Works in 8 Volumes. Rus. Ed. Moscow: Choro Publ. (In Russian).
• Merleau-Ponty, М. (1999). Le visible et l’invisible. Paris: Gallimard.
• Merleau-Ponty, M. (2006). Visible and invisible. Rus. Ed. Minsk: Logvinov Publ. (In Russian).
• Richir, M. (1990). La crise du sens et la phénoménologie: autour de la Krisis de Husserl. Grenoble: Jêrome Millon.
• Richir, M. (1993). Merleau-Ponty and the Question of Phenomenological Architectonics. In P. Burke, & J. van der Veken (Eds.), Merleau-Ponty in Contemporary Perspective (Phaenomenologica 129) (33–5). Dordrecht: Springer.

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ON THE FRONTLINE OF PHENOMENOLOGICAL EXPERIENCE: THE PREFACE TO THE TRANSLATION OF THE FIRST OF “PHENOMENOLOGICAL MEDITATIONS” BY MARC RICHIR

Abstract
The aim of this paper is to present and briefly comment on our Russian translation of the first of Phenomenological Meditations of Marc Richir (1943-2005), a key figure of the “New French Phenomenology” (a term of Gondek and Tengelyi). Richir develops a phenomenological architectonics by distinguishing between the “symbolic” and “phenomenological” layers of sense. The symbolic sense, as a sense that is already instituted or that could be instituted, is opposed to the phenomenological sense, which is a sense in formation. The sphere of the phenomenological can be reached by way of a new, more radical reduction, which Richir calls a “hyperbolic reduction.” Richir’s phenomenological project nova methodo opens up new possibilities for the transcendental phenomenology.

Key words
Marc Richir, New French Phenomenology, phenomenological reduction, phenomenon, phenomenological architectonics.

References

• Gondek, H.-D., & Tengelyi, L.( 2011). Neue Phänomenologie in Frankreich. Berlin: Suhrkamp.
• Husserl, E. (1950). Cartesianische Meditationen. Den Haag: Martinus Nijhoff.
• Husserl, E. (2001). Cartesian Meditations. Rus. Ed. Moscow: Dom intellektual’noi knigi Publ. (In Russian).
• Richir, M. (1981). Recherches phénoménologiques (I, II et III): Fondation pour la phénoménologie transcendantale. Bruxelles: Ousia.
• Richir, M. (1998). Phénoménologie et institution symbolique: Phénomènes, Temps et Êtres II. Grenoble: Jérôme Millon.
• Richir, M. (1990). La crise du sens et la phénoménologie: autour de la Krisis de Husserl. Grenoble: Jérôme Millon.
• Richir, M. (1992). Méditations phénoménologiques: Phénoménologie et phénoménologie du langage. Grenoble: Jérôme Millon.
• Richir, M. (1996). L’expérience du penser: Phénoménologie, philosophie, mythologie. Grenoble: Jérôme Millon.
• Richir, M. (2014). On the Phenomenological Unconscious: Epoche, Blinking and Reduction Phenomenological. In S. Sholokhova, & A. Yampol’skaya (Eds.), (Post)phenomenology: The New Phenomenology in France and Beyond (209–228). Rus. Ed. Moscow: Akademical Project Publ. (In Russian).
• Richir, M. (2015). Phenomenology of Aesthetic Consciousness. Husserl (Hua XXIII, text No. 15) (A. Yampol’skaya, Trans.; G. Chernavin, Ed.). Rus. Ed. Ezhegodnik po fenomenologicheskoi filosofii, 4, 316–331. (In Russian).
• Richir, M. (2016). Phenomenology of the Poetic Element (R. Sokolov, Trans.; G. Chernavin, Ed.). Rus. Ed. Horizon. Studies in Phenomenology, 5(1), 218–298. (In Russian).