If you’re curious about what’s wrong with me here’s a clue: I’ve been struggling with the same passage from Levinas’s Totality and Infinity since the middle of last week.
The primacy of ontology for Heidegger’ does not rest on the truism: “to know an existent it is necessary to have comprehended the Being of existents. ” To affirm the priority of Being over existents is to already decide the essence of philosophy; it is to subordinate the relation with someone, who is an existent, (the ethical relation) to a relation with the Being of existents, which, impersonal, permits the apprehension, the domination of existents (a relationship of knowing), subordinates justice to freedom. If freedom denotes the mode of remaining the same in the midst of the other, knowledge, where an existent is given by interposition of impersonal Being, contains the ultimate sense of freedom. It would be opposed to justice, which involves obligations with regard to an existent that refuses to give itself, the Other, who in this sense would be an existent par excellence. In subordinating every relation with existents to the relation with Being the Heideggerian ontology affirms the primacy of freedom over ethics. To be sure, the freedom involved in the essence of truth is not for Heidegger a principle of free will. Freedom comes from an obedience to Being: it is not man who possesses freedom; it is freedom that possesses man. But the dialectic which thus reconciles freedom and obedience in the concept of truth presupposes the primacy of the same, which marks the direction of and defines the whole of Western philosophy.
The relation with Being that is enacted as ontology consists in neutralizing the existent in order to comprehend or grasp it. It is hence not a relation with the other as such but the reduction of the other to the same. Such is the definition of freedom: to maintain oneself against the other, despite every relation with the other to ensure the autarchy of an I. Thematization and conceptualization, which moreover are inseparable, are not peace with the other but suppression or possession of the other.
A philosophy of power, ontology is, as first philosophy which does not call into question the same, a philosophy of injustice. Even though it opposes the technological passion issued forth from the forgetting of Being hidden by existents, Heideggerian ontology, which subordinates the relationship with the Other to the relation with Being in general, remains under obedience to the anonymous, and leads inevitably to another power, to imperialist domination, to tyranny. Tyranny is not the pure and simple extension of technology to reified men. Its origin lies back in the pagan “moods,” in the enrootedness in the earth, in the adoration that enslaved men can devote to their masters. Being before the existent, ontology before metaphysics, is freedom (be it the freedom of theory) before justice. It is a movement within the same before obligation to the other.
The terms must be reversed. For the philosophical tradition the conflicts between the same and the other are resolved by theory whereby the other is reduced to the same — or, concretely, by the community of the State, where beneath anonymous power, though it be intelligible, the I rediscovers war in the tyrannic oppression it undergoes from the totality. Ethics, where the same takes the irreducible Other into account, would belong to opinion. The effort of this book is directed toward apperceiving in discourse a non-allergic relation with alterity, toward apperceiving Desire – where power, by essence murderous of the other, becomes, faced with the other and “against all good sense,” the impossibility of murder, the consideration of the other, or justice. Concretely our effort consists in maintaining, within anonymous community, the society of the I with the Other – language and goodness. This relation is not pre-philosophical, for it does not do violence to the I, is not imposed upon it brutally from the outside, despite itself, or unbeknown to it, as an opinion; more exactly, it is imposed upon the I beyond all violence by a violence that calls it entirely into question. The ethical relation, opposed to first philosophy which identifies freedom and power, is not contrary to truth; it goes unto being in its absolute exteriority, and accomplishes the very intention that animates the movement unto truth.
The relationship with a being infinitely distant, that is, overflowing its idea, is such that its authority as an existent is already invoked in every question we could raise concerning the meaning of its Being. One does not question oneself concerning him; one questions him. Always he faces.