Ethics-Badiou/ Ch2(20.03.30) / Hwannyzzang

Chapter 2. Does the Other Exist?

타자는 존재하는가?

Ethics-Badiou. Ch2(20.03.30).hwp

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1. Ethics according to Levinas

레비나스에게 윤리란

 

The Law, indeed does not tell me what is, but what is imposed by the existence of others.(19) For Levinas, ethics is the new name of thought, thought which has thrown off its ‘logical chains(the principle of identity)’ in favour of its prophetic submission to the Law of founding alterity.

 

p18 :

brush 스침, depose 폐위시키다, radicalism 급진주의, metaphysics 형이상학, imprisoned 포획된, subordinated 종속된, Same 동일자, primacy 우위, substance 실체, identity 동일성, despotism 폭정, recognize 인정하다, dialectic 변증법, ontologically 존재론적인, dominance 우위, self-identity 자기동일성, absence 부재

 

p19 :

press 억압하다 bar 막다 alterity 타자성 anterior 선행 pushing over 전환 immemorial 태고적의, theoretical 이론적, objective 객관적, presume 전제하다, conformity 전제, rationality of being 존재의 합리성, deduce 연역하다, in Levinas’s sense 레비나스적 의미에서의, ground 뿌리를 내리다, immediacy 직접성, disarm 축출시키다, reflexive subjective 반성적 주체, prevail over 양도하다, originality 고유성, singular 개별적이다, giving 주어짐, fleshly epiphany 몸의 현시, mimetic recognition 닮음을 통한 인정, identical 동류, 동일한

 

p20 : pledged 예속되다, pledge 맹세, has thrown off 전환시키다, identity 동일성, prophetic 예언자적, submission 예속, founding alterity 정립적 타자성

 

2. The ‘ethics of difference’

차이의 윤리

 

This commensensical discourse[recognition of the other, the ethics of differences, multiculturalism, tolerance] has neither force nor truth.

This ideology of a ‘right to difference’, the comtemporary catechism of goodwill with regard to ‘other cultures’, are strikingly distant from Levinas’s actual conception of things.(20)

 

p20 : configuraion 배치, proponent 지지자, nationalism 민족주의, subsantialist 실체론자, imposition 부과 unified 통일된, commonsensial 상식적인, fanaticism 광신, identitarian 정체성의, fixity 고정, catechism 교리문답서

 

3. From the Other to the Altogether-Other

타자에서 전혀 다른 타자로

 

p21: What I cherish is that me-myself-at-a-distance which, precisely because it is objectified for my consciousness, founds me as a stable construction, as an interiority accessible in its exteriority. Psychoanalysis explains brilliantly how this construction of the Ego in the identification with the other – this mirror effect- combines narcissism(I delight in the exteriority of the other in so far as he figures as myself made visible to myself) and aggressivity(I invest in the other my death drive, my own archaic desire for self-destruction).

 

p22: The phenomenon of the other(his face) must then attest to a radical alterity which he nevertheless does not contain by himself. The other, as he appears to me in the order if the finite, must be the epiphany of a properly infinite distance to the other, the traversal of which is the originary ethical experience.

This means that in order to be intelligible, ethics requires that the Other be in some sense carried by a principle of alterity which transcends mere finite experience. Levinas calls this principle ‘Altogether-Other’, and it is quite obviously the ethical name for God. There can be no ethics without God the ineffable.

 

p23 : To make of ethics the ultimate name of the religious as such(i.e. of that which relates to the Other under the ineffable authority of the Altogether-Other) is to distance it still more completely from all that can be gathered under the name of philosophy.

 

p21: caress 애무, ground 기초짓다, anti-identitarian 반동일적, thesis 명제, redoubled 배가된, shed light on 밝히다, self-forgetting 자기자신의 망각, grasping 포착, objectified 객관화하다, interiority 내면성, exteriority 외재성, identification 정체화, delight 기쁨을 주다, so far as ~하는 한, archaic 원초적인, drive 충동, divergent orientation 다양한 정향, make explicit 설명하다, axiom 공리

 

p22 : funitude 유한성, resemblance 유사성, hypothesis 가설, attest 증명하다, epipahny 현시, properly 고유한, intelligible 이해할 수 있는, sustain 지탱되다, ineffable 형언할 수 없는

 

4. Ethics as decomposed religion

해체된 종교로서의 윤리

 

p24 : As a matter of fact, this celebrated other is acceptable only if he is a good other – which is to say what, exactly, if not the same as us? ☆So there can be no respect for those whose difference consists precisely in not respecting differences.

Even immigrants in this country, as seen by the partisans of ethics, are acceptably different only when they are integrated, only if they seek integration (which seems to mean, if you think about it: only if they want to suppress their difference). It might well be tat ethical ideology, detached from thte religious teachings which at least conferred upon in the fullness of a revealed identity, is simply the final imperative of a conquering civilization: ‘Become like me and I will respect your difference.’

 

p24 : albeit 비록~일지라도, suppress 숨기다, confer 부여하다, revealed 드러낸, 계시된

 

5. Return to the Same

동일성으로의 회귀

 

p25 : Infinite alterity is quite simply what there is. Any experience at all is the infinite deployment of infinite differences. Even the apparently reflexive experience of myself is by no(26)means the intuition of a unity but a labyrinth of differentiations: I am another.

 

p25 : banal 평범한, deployment 배치, intuition 직관, labyrinth 미로

 

[Q: I didn’t understand this statements.]

1. p25 : The infinite, as Pascal had already realized, is the banal reality of every situation, not the predicate of a transcendence.

 

2. p25 : the animals of the species Homo sapiens are ordinary multiplicities.

 

4. Cultural differences and culturalism

문화적 차이들과 문화주의

 

p26 : The objective(or historical) foundation of contemporary ethics is culturalism, in truth a tourist’s fascination for the diversity of morals, customs and beliefs. And in particular, for the irreducible medley of imaginary formations.

 

p27 : Genuine thought should affirm the following principle: since differences are what there is, and since every truth is the coming-to-be of that which is not yet, so differences are then precisely what truths depose, or render insignificant. No light is shed on any concrete situation by the notion of the recognition of the other.

 

p26 : objective 객관적, fascination 매혹, irreducible 단순화할 수 없는, medley 메들리(짬뽕), formation 구성물, confront 대립시키다, investigation 조사, 탐구, banlieues 교외, paraphernalia : 부품들, menace 위협하다

 

p27 : triffling 경박한, affirm 긍정하다, depose 내버리다, render: 드러내다

 

[Q: I didn’t understand this statements.]

1. p26-27 : We must not forget that there are also savages among us,(the drug addicts of the banlieues, religious sects – the whole journalistic paraphernalia of menacing interal alterity), confronted by an ethics that offers, without changing its means of investigation, its recognition and its social workers.

 

7. From the Same to truths

동일자에서 진리들로

 

p27 : The same, in effect, is not what is but what comes to be. It is a truth. Only a truth is, as such, indifferent to differences. A truth is the same for all.

 

p28 : The only genuine ethics is of truths in the plural – or, more precisely, the only ethics is of processes of truth, of the labour that brings same truths into the world. Ethics must be taken in the sense presumed by Lacan when, against Kant and the notion of a general morality, he discusses the ethics of psychoanalysis. Ethics does not exist. There is only the ethic-of (of politics, of love, of science, of art).

There is not, in fact, one single Subject, but as many subjects as there are truths, and as many subjective types as there are procedures of truths.

A philosophy set out to construct a space of thought in which the different subjective types, expressed by the singular truths of its time, coexist. But this coexistence is not a unification – that is why it is impossible to speak of one Ethics.

 

p27 : indifferent 무관심한

p28 : construct 구축하다 general morality 일반 도덕(률), inscribe 기입하다