You can have a religion of ethics that is not a religion of morality, but it is really difficult to separate them out, and the closest I have come to say what it might mean is that in the religion of ethics God is a word and not an idea. The greatest difficulty is not distinguishing between a being and an idea, but between an idea and a word. Of course words and ideas are in some sense inseparable, but it depends on what one concentrates on. A word is not just an expression of something, it is also a performance, a ritual and a relation to others. It is the speaking rather than what is said that is the important thing.
Thursday, July 25, 2013
Tuesday, June 25, 2013
It is one of the most important lessons to take from reading Levinas that it is not directly about morality; that is to say, it has nothing at all to do with values. This does not mean that there is no relation between ethics and values, but it is not a foundational one. I do not think this is unique to Levinas. I would say the same about the Stoics, Spinoza or even Heidegger and Deleuze. Do not confuse ethics with morality. One way of making this explicit is to say that ethics is ontological. This might appear a curious statement in relation to Levinas, since one of this books is called Otherwise than Being, but one should be reminded that the source of his work is an explicit critique of Heidegger and more specifically Being and Time, which could have been called Ethics and Time. Some say this book has no ethics, but for me it is a profoundly ethical book, if one thinks ethics is about how one lives one's life, as the Stoics and Spinoza explain, and not about making judgements. Because Levinas is writing against this ontology (which is an ontology of specific kind), he calls what he does an ethics beyond being, but I would say that it is another way of doing ontology (a kind of neo-Platonism) rather than against ontology completely.
Wednesday, October 24, 2012
Thursday, October 18, 2012
God as a being is transcendent and exterior. Its fundamental metaphysical avatar is substance, and it has a long history from Aristotle to Descartes. The God of the idea is immanent and transcendental. Its avatar is the idea, and it has its beginnings in Kant. Both these Gods are declared dead by Nietzsche. The transcendent God, because being is becoming, and the transcendental one, because morality is Will to Power.
Tuesday, September 4, 2012
Monday, August 20, 2012
There are three ways I can see of speaking about God: as a being, an idea or a word. That there are very important distinctions and differences within and not just between these ways of speaking goes without saying. Think of what Aquinas does with Aristotle's proofs of the existence of God, for example, where he speaks of God in terms of existence rather than essence, even though He is still a being. Moreover, there are always minor writers within them (all the mystical traditions within the religions, to name but one type of minor writing) that cut across these traditions both conceptually and historically. What I am particularly interested in is the third way of speaking about God, because it is closest to my problem. What if God were only a word and neither a being nor an idea? In one sense one would say that this is the sign of the disappearance of God, but in an other, perhaps not. Hasn't religious belief, or a least a certain kind, only every related to God as a word (a mysterious magical one), and not as a being or an idea? It is only philosophy that has entertained the latter definitions and its atheism has been maintained by their destruction. Is there an atheism of the word? My supposition is maybe not.
Wednesday, April 25, 2012
It is about my mistake that I want to write to you about today, but don't let that fool you. Don't think that I now have the answer I lacked previously. When it comes to God, I keep feeling that I come to a point and I can't go any further. It just drops away from me. Not because I think there is some mysterious mystical meaning I can't fathom or am unwilling to make the leap for, but quite the contrary. There is something I cannot think here, something I cannot see, and this is all because of my own personal stupidity.