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Mesela Almanlarda Ben ile beden arasında bir" /> <title>(DOC) Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2 | Hakan ALTIOK - Academia.edu</title> <link rel="canonical" href="https://www.academia.edu/44618057/Toplumsal_Hastal%C4%B1klar%C4%B1m%C4%B1z%C4%B1n_%C4%B0lac%C4%B1_Levinas_Felsefesi_2" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = 'ea0a84226321e0fc85bcfd4fb75a0bf267777278'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1732650237000); window.Aedu.timeDifference = new Date().getTime() - 1732650237000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"Levinas’a göre Totalité’nin (bütüncülük) hemen yanı başında dimdik duran benzer olmadır, özdeşliktir (identité). Levinas özdeş olmayı bir tür özdeşleştirme yani benzeşmenin zorlanması olarak görür. Mesela Almanlarda Ben ile beden arasında bir özdeşleştirme vardır. Kişi bedenini ben-likten ayırmaz. Levinas’ta ise katı bir özdeşlik fikri yoktur. Özdeşleştirmede kendinden çıkıp kendine geri dönme vardır. Bir kişinin diğerine benzemeye zorlanmasında da bu görülebilir. Levinas’ın Totalité et Infini kitabındaki tüm içsellik Batı’nın özdeşlik ve kimlik fikrine karşı yazılmıştır. Ben, kendisine çakılmış ve mıhlanmıştır. Bir kaçma ihtiyacı ve kaçmanın imkansızlığı. Varlıktan çıkmak yeni bir kavram olarak karşımıza çıkar. Başka’da birleşmek, Aynı’da erimek değildir, başka olmakta mümkündür. Levinas için bu yenilik 1974’te ‘Olmaktan başka türlü’ (Autrement qu’etre…) olacak. Sınırını aşmada (excédence) ilk olarak Ben’i kaybetmeden kendinden çıkıp, Başka olup kendine geri dönmemekten bahsediyoruz. Levinas’ı kendi sınırlarını aşmak istediği noktasına getiren işte bu özdeşlik örgüsü ve bütüncülük (totalité), gerçekte Başkası konuşmadan önce Başka’nın ne olduğu hakkında fikir yürüttüğüm ya da bildiğimi düşündüğüm anda meydana gelir. Bütüncülük, Başka’nın farklılıklarının yadsınmasıdır, başkanın başkalığının yadsınmasıdır. O, Başka’nın Aynı’ya nakşedilmesidir. Eğer etik gerçek anlamda bir başkasını kabul edecekse, böyle bir bütüncülük hiç de etik olmayacaktır. Evrensellik kendini kişinin sahip olduğu değerler olmaksızın sunar ve orada insanlık dışı başka bir şey vardır.** Olan’dan önce Olmak, metafizikten önce ontolojidir ki bu adaletten önce özgürlüktür. Başka’ya karşı olan yükümlülükten önce Aynı’daki bir etkinliktir. Levinas’ta mutlak Başka, Başkası’dır (autrui). O ve ben bir sayı oluşturmayız. “Siz” veya “biz” dediğimdeki müştereklik, “ben” in çoğulu değildir.** Levinas Başka’yı değerlerken Ben ve Başka arasındaki ayrılık (seperation) üzerinde durur ve kendisini dolaysızca dışarıda tutar. Onun hayatı Başkasını düşünürken bir referans noktasıdır. Litvanyalı bir Yahudi, ana dilleri Rusça ve İbranice olan bu adam Strassbourg’da Fransızca’yı, Fribourg’da Almanca’yı öğrendi. O Stalag’daki Fransız subayları için kurulan Nazi esir kampında acı ‘deneyimler’ yaşadı. Bu deneyimler ona özgü deneyimlerdi. O, Batı’nın tüm felsefi tarihinin düğümlendiği tarihteki o şimdide holokostun seyircisidir. Kendisi bir Fransız subayı olduğu için ölüm kamplarından kurtulsa da, halkının yaşadığı zulümden fiziksel olarak etkilenmese de hayatının geri kalan yılları hem tinsel hem de zihinsel olarak Yahudi soykırımının seyircisi olmanın verdiği ‘içsel acı’ ile geçer. Kanımca Levinas, o şimdideki Levinas’tan çıkarak Başka ve Başkalık üzerine refleksiyonda bulunmaktadır. Halkı infaz edilirken, zulme uğrarken, o esir olarak hayatta kalır ve bunun verdiği istemsiz utancı içselleştirerek suçluluk hisseder. Seyircisi olmak, tanığı olmaktır. Zulme uğrayan insanlar acı çekmişler ve Batı felsefe tarihinin","author":[{"@context":"https://schema.org","@type":"Person","name":"Hakan ALTIOK"}],"contributor":[],"dateCreated":"2020-12-01","dateModified":null,"datePublished":"2020-01-01","headline":"Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2","inLanguage":"tr","keywords":["Jewish Studies","Émmanuel Lévinas","Sacrifice (Philosophy)","Otherness","Modern Jewish Thought","The Philosophy of Emmanuel Levinas"],"locationCreated":null,"publication":"Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2, Avlaremoz (E-Journal)","publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"image":null,"thumbnailUrl":null,"url":"https://www.academia.edu/44618057/Toplumsal_Hastal%C4%B1klar%C4%B1m%C4%B1z%C4%B1n_%C4%B0lac%C4%B1_Levinas_Felsefesi_2","sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":null}]}</script><link rel="stylesheet" media="all" 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"https://www.academia.edu/login?post_login_redirect_url=https%3A%2F%2Fwww.academia.edu%2F44618057%2FToplumsal_Hastal%25C4%25B1klar%25C4%25B1m%25C4%25B1z%25C4%25B1n_%25C4%25B0lac%25C4%25B1_Levinas_Felsefesi_2%3Fauto%3Ddownload"; window.loswp.translateUrl = "https://www.academia.edu/login?post_login_redirect_url=https%3A%2F%2Fwww.academia.edu%2F44618057%2FToplumsal_Hastal%25C4%25B1klar%25C4%25B1m%25C4%25B1z%25C4%25B1n_%25C4%25B0lac%25C4%25B1_Levinas_Felsefesi_2%3Fshow_translation%3Dtrue"; window.loswp.previewableAttachments = [{"id":65084377,"identifier":"Attachment_65084377","shouldShowBulkDownload":false}]; window.loswp.shouldDetectTimezone = true; window.loswp.shouldShowBulkDownload = true; window.loswp.showSignupCaptcha = false window.loswp.willEdgeCache = false; window.loswp.work = {"work":{"id":44618057,"created_at":"2020-12-01T23:32:33.868-08:00","from_world_paper_id":null,"updated_at":"2022-02-03T00:59:26.601-08:00","_data":{"abstract":"Levinas’a göre Totalité’nin (bütüncülük) hemen yanı başında dimdik duran benzer olmadır, özdeşliktir (identité). Levinas özdeş olmayı bir tür özdeşleştirme yani benzeşmenin zorlanması olarak görür. Mesela Almanlarda Ben ile beden arasında bir özdeşleştirme vardır. Kişi bedenini ben-likten ayırmaz. Levinas’ta ise katı bir özdeşlik fikri yoktur. Özdeşleştirmede kendinden çıkıp kendine geri dönme vardır. Bir kişinin diğerine benzemeye zorlanmasında da bu görülebilir. Levinas’ın Totalité et Infini kitabındaki tüm içsellik Batı’nın özdeşlik ve kimlik fikrine karşı yazılmıştır. Ben, kendisine çakılmış ve mıhlanmıştır. Bir kaçma ihtiyacı ve kaçmanın imkansızlığı. Varlıktan çıkmak yeni bir kavram olarak karşımıza çıkar. Başka’da birleşmek, Aynı’da erimek değildir, başka olmakta mümkündür. Levinas için bu yenilik 1974’te ‘Olmaktan başka türlü’ (Autrement qu’etre…) olacak. Sınırını aşmada (excédence) ilk olarak Ben’i kaybetmeden kendinden çıkıp, Başka olup kendine geri dönmemekten bahsediyoruz. Levinas’ı kendi sınırlarını aşmak istediği noktasına getiren işte bu özdeşlik örgüsü ve bütüncülük (totalité), gerçekte Başkası konuşmadan önce Başka’nın ne olduğu hakkında fikir yürüttüğüm ya da bildiğimi düşündüğüm anda meydana gelir. Bütüncülük, Başka’nın farklılıklarının yadsınmasıdır, başkanın başkalığının yadsınmasıdır. O, Başka’nın Aynı’ya nakşedilmesidir. Eğer etik gerçek anlamda bir başkasını kabul edecekse, böyle bir bütüncülük hiç de etik olmayacaktır. Evrensellik kendini kişinin sahip olduğu değerler olmaksızın sunar ve orada insanlık dışı başka bir şey vardır.** \n\nOlan’dan önce Olmak, metafizikten önce ontolojidir ki bu adaletten önce özgürlüktür. Başka’ya karşı olan yükümlülükten önce Aynı’daki bir etkinliktir. Levinas’ta mutlak Başka, Başkası’dır (autrui). O ve ben bir sayı oluşturmayız. “Siz” veya “biz” dediğimdeki müştereklik, “ben” in çoğulu değildir.** Levinas Başka’yı değerlerken Ben ve Başka arasındaki ayrılık (seperation) üzerinde durur ve kendisini dolaysızca dışarıda tutar. Onun hayatı Başkasını düşünürken bir referans noktasıdır. Litvanyalı bir Yahudi, ana dilleri Rusça ve İbranice olan bu adam Strassbourg’da Fransızca’yı, Fribourg’da Almanca’yı öğrendi. O Stalag’daki Fransız subayları için kurulan Nazi esir kampında acı ‘deneyimler’ yaşadı. Bu deneyimler ona özgü deneyimlerdi. O, Batı’nın tüm felsefi tarihinin düğümlendiği tarihteki o şimdide holokostun seyircisidir. Kendisi bir Fransız subayı olduğu için ölüm kamplarından kurtulsa da, halkının yaşadığı zulümden fiziksel olarak etkilenmese de hayatının geri kalan yılları hem tinsel hem de zihinsel olarak Yahudi soykırımının seyircisi olmanın verdiği ‘içsel acı’ ile geçer. Kanımca Levinas, o şimdideki Levinas’tan çıkarak Başka ve Başkalık üzerine refleksiyonda bulunmaktadır. Halkı infaz edilirken, zulme uğrarken, o esir olarak hayatta kalır ve bunun verdiği istemsiz utancı içselleştirerek suçluluk hisseder. Seyircisi olmak, tanığı olmaktır. Zulme uğrayan insanlar acı çekmişler ve Batı felsefe tarihinin ","publication_date":"2020,,","publication_name":"Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2, Avlaremoz (E-Journal)"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"tr","title":"Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2","broadcastable":true,"draft":false,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [44173589]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "full_page_mobile_sutd_modal"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":65084377,"attachmentType":"docx"}"><img alt="First page of “Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/65084377/mini_magick20220704-6973-2km4cj.png?1656998075" /><img alt="Academia Logo" class="ds-work-cover--file-icon" src="//a.academia-assets.com/assets/academia-logo-redesign-2015-A-971495bd31377b9367f5ce5ca92bbc27dd8a843db989cbce3408389c670b62c0.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free DOCX</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="44173589" href="https://independent.academia.edu/HaAl1"><img alt="Profile image of Hakan ALTIOK" class="ds-work-card--author-avatar" src="https://0.academia-photos.com/44173589/37523506/31720278/s65_hakan.altiok.jpg" />Hakan ALTIOK</a></div><p class="ds-work-card--detail ds2-5-body-sm">2020, Toplumsal Hastalıklarımızın İlacı Levinas Felsefesi - 2, Avlaremoz (E-Journal)</p><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">Levinas’a göre Totalité’nin (bütüncülük) hemen yanı başında dimdik duran benzer olmadır, özdeşliktir (identité). Levinas özdeş olmayı bir tür özdeşleştirme yani benzeşmenin zorlanması olarak görür. Mesela Almanlarda Ben ile beden arasında bir özdeşleştirme vardır. Kişi bedenini ben-likten ayırmaz. Levinas’ta ise katı bir özdeşlik fikri yoktur. Özdeşleştirmede kendinden çıkıp kendine geri dönme vardır. Bir kişinin diğerine benzemeye zorlanmasında da bu görülebilir. Levinas’ın Totalité et Infini kitabındaki tüm içsellik Batı’nın özdeşlik ve kimlik fikrine karşı yazılmıştır. Ben, kendisine çakılmış ve mıhlanmıştır. Bir kaçma ihtiyacı ve kaçmanın imkansızlığı. Varlıktan çıkmak yeni bir kavram olarak karşımıza çıkar. Başka’da birleşmek, Aynı’da erimek değildir, başka olmakta mümkündür. Levinas için bu yenilik 1974’te ‘Olmaktan başka türlü’ (Autrement qu’etre…) olacak. Sınırını aşmada (excédence) ilk olarak Ben’i kaybetmeden kendinden çıkıp, Başka olup kendine geri dönmemekten bahsediyoruz. Levinas’ı kendi sınırlarını aşmak istediği noktasına getiren işte bu özdeşlik örgüsü ve bütüncülük (totalité), gerçekte Başkası konuşmadan önce Başka’nın ne olduğu hakkında fikir yürüttüğüm ya da bildiğimi düşündüğüm anda meydana gelir. Bütüncülük, Başka’nın farklılıklarının yadsınmasıdır, başkanın başkalığının yadsınmasıdır. O, Başka’nın Aynı’ya nakşedilmesidir. Eğer etik gerçek anlamda bir başkasını kabul edecekse, böyle bir bütüncülük hiç de etik olmayacaktır. Evrensellik kendini kişinin sahip olduğu değerler olmaksızın sunar ve orada insanlık dışı başka bir şey vardır.** Olan’dan önce Olmak, metafizikten önce ontolojidir ki bu adaletten önce özgürlüktür. Başka’ya karşı olan yükümlülükten önce Aynı’daki bir etkinliktir. Levinas’ta mutlak Başka, Başkası’dır (autrui). O ve ben bir sayı oluşturmayız. “Siz” veya “biz” dediğimdeki müştereklik, “ben” in çoğulu değildir.** Levinas Başka’yı değerlerken Ben ve Başka arasındaki ayrılık (seperation) üzerinde durur ve kendisini dolaysızca dışarıda tutar. Onun hayatı Başkasını düşünürken bir referans noktasıdır. Litvanyalı bir Yahudi, ana dilleri Rusça ve İbranice olan bu adam Strassbourg’da Fransızca’yı, Fribourg’da Almanca’yı öğrendi. O Stalag’daki Fransız subayları için kurulan Nazi esir kampında acı ‘deneyimler’ yaşadı. Bu deneyimler ona özgü deneyimlerdi. O, Batı’nın tüm felsefi tarihinin düğümlendiği tarihteki o şimdide holokostun seyircisidir. Kendisi bir Fransız subayı olduğu için ölüm kamplarından kurtulsa da, halkının yaşadığı zulümden fiziksel olarak etkilenmese de hayatının geri kalan yılları hem tinsel hem de zihinsel olarak Yahudi soykırımının seyircisi olmanın verdiği ‘içsel acı’ ile geçer. Kanımca Levinas, o şimdideki Levinas’tan çıkarak Başka ve Başkalık üzerine refleksiyonda bulunmaktadır. Halkı infaz edilirken, zulme uğrarken, o esir olarak hayatta kalır ve bunun verdiği istemsiz utancı içselleştirerek suçluluk hisseder. Seyircisi olmak, tanığı olmaktır. Zulme uğrayan insanlar acı çekmişler ve Batı felsefe tarihinin </p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":65084377,"attachmentType":"docx","workUrl":"https://www.academia.edu/44618057/Toplumsal_Hastal%C4%B1klar%C4%B1m%C4%B1z%C4%B1n_%C4%B0lac%C4%B1_Levinas_Felsefesi_2"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":65084377,"attachmentType":"docx","workUrl":"https://www.academia.edu/44618057/Toplumsal_Hastal%C4%B1klar%C4%B1m%C4%B1z%C4%B1n_%C4%B0lac%C4%B1_Levinas_Felsefesi_2"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div></div><div data-auto_select="false" data-client_id="331998490334-rsn3chp12mbkiqhl6e7lu2q0mlbu0f1b" data-doc_id="65084377" data-landing_url="https://www.academia.edu/44618057/Toplumsal_Hastal%C4%B1klar%C4%B1m%C4%B1z%C4%B1n_%C4%B0lac%C4%B1_Levinas_Felsefesi_2" data-login_uri="https://www.academia.edu/registrations/google_one_tap" data-moment_callback="onGoogleOneTapEvent" id="g_id_onload"></div><div class="ds-top-related-works--grid-container"><div class="ds-related-content--container ds-top-related-works--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="0" data-entity-id="31255582" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/31255582/Levinasta_A%C5%9Fk%C4%B1nl%C4%B1k_D%C3%BC%C5%9F%C3%BCncesine_Giri%C5%9F">Levinas'ta Aşkınlık Düşüncesine Giriş</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="21649796" href="https://ahbv.academia.edu/Seng%C3%BCnAcar">Sengün M . Acar</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Bu çalışma, Levinas'ın etiği ilk felsefe olarak konumlandırmasıyla sonuçlanan düşünsel serüveninin nasıl başladığını ve hangi aşamalardan geçerek geliştiğini ana hatlarıyla ortaya koymayı amaçlamaktadır. Haklı bir adlandırmayla " etiğin filozofu " olarak tanınan Levinas'ın sorumluluk çerçevesinde somutlaştırdığı düşüncelerinin arka planında, bu adlandırmayı ortaya çıkaran ve Heidegger ontolojisine yönelik eleştirilerine temel oluşturan aşkınlık anlayışı yer almaktadır. Aşkınlık düşüncesinin doğrudan ilgili olduğu varlık incelemesinden hareket eden ilk bölüm, Levinas'ın varoluşu varolanla ilgisinde nasıl ele aldığını ortaya koymaya çalışmaktadır. Bir varolan olarak Ben'in varoluşundan kurtulma doğrultusunda Başkası aracılığıyla tanıştığı başkalığı ve Ben-Başkası ilişkisinin prototipini ele alan ikinci bölüm, aşkınlığın olanağını sağladığı ileri sürülen ilk yanıt üzerine yoğunlaşmaktadır. Çalışmanın son bölümü ise, Levinas'ın aşkınlık düşüncesini yüz yüze bir sorumluluk ilişkisinde somutlaştırmasını ve aşkınlığı sağlayabilecek tek gerçek olanak olarak ortaya konan etik ilişkinin Levinasçı dayanaklarını ele almaktadır. Abstract-This study aims to reveal an outline of Levinas’ intellectual process within the main theme of transcendence. Although he is known as the “philosopher of ethics”, this appellation requires a meticulous attention and needs to be examined with its origin. The idea of transcendence, being the focus of Levinas’ quest, stems from the criticism of ontology, specifically Heidegger’s fundamental ontology. Considering this fact, the study starts with Levinas’ account of Being, in comparison to ontology and its criticism. Levinas begins his analysis of Being by mentioning that Being has a dual aspect. Sharing Heidegger’s thought on ontological difference, Levinas underlines the difference between beings and Being and names them “existents and existence”. According to Levinas, the I – the existent – is enchained to its existence and this enchainment is experienced as a weight that makes the I feel suffocated. Because of this burden or the anonymity of existence (il y a), the I’s initial feeling is to escape from it. Although gaining a position in il y a by the birth of consciousness – the hypostasis – means a rupture in Being, it still does not mean a real exit or an excendence for Levinas. After the announcement of hypostasis, Levinas states that the I, which is at stake at that point, is far from being a real subject. Focusing on its ontological experiences, Levinas is of the opinion that the I’s engagement with its environment depends on its consciousness. For him, at that stage the I approaches everything on the basis of knowing and understanding. So, despite one can point to an I, this I is a being which still drowns in its existence. The second part of this study proceeds with the possibility of transcendence, which comes up in Time and the Other. For Levinas, the only way to an exit is possible with the entrance of an exteriority, namely the otherness. By encountering the otherness, the I comes to the limit of itself and catches the key for a transcendence. The relationship with the Other constitutes the central point of transcendence. Analysing this face-to-face relationship, Levinas first sees this relationship as an erotic one. First of all, this erotic relationship reveals the fact that the Other is not an alter ego. In love, the otherness of the Other cannot be reduced to the I, and thanks to this encounter, the I gets the chance to get rid of itself. As Levinas shows, this analysis provides a basis to understand why face-to-face encounter surpasses the reason and how it can maintain the asymmetry of the relationship. Levinas’ first detailed inquiry on transcendence ends with a concrete answer: Transcendence is possible through fecundity. Altough Levinas changes his mind about love in Totality and Infinity, he sustains his answer for the idea of transcendence. But one should note that his main concern in that book is the formal structure of transcendence rather than its content. So it can be said that the general frame is determined by the explanation of face-to face relationship compatible with his criticism of ontology. The third and the last part of this study handles the concretization of transcendence, which Levinas unfolds in Otherwise than Being or Beyond Essence. To him, becoming a real subject or achieving transcendence is possible only by undertaking the responsibility of the Other via saying that comes from the face of the Other. Starting from Totality and Infinity, with the phenomenology of the face, Levinas announces the idea of infinity. Stating that the face cannot be reduced to a plastic image, he claims that “the face is the locus of the word of God”. So, the relationship with the Other makes the I an ethical subject, and through this asymmetrical responsibility the I can achieve a real transcendence. To sum up, this study tries to demonstrate Levinas’ idea of transcendence in its chronological appearance consistent with the transformation of his thoughts. Like the face being God’s locus, transcendence is the place where one can track Levinas’ philosophy. His criticism of ontology and the questioning of “Being qua Being” leads him to ethics, which gives him the reputation of “the philosopher of ethics”. Here, contrary to the Western philosophy, the subject’s uniqueness gains a totally different meaning and the subject becomes “the one” only by being for the Other. In Levinas’ philosophy, the responsibility which sets the I free from its existence is like the ticket to freedom. But this responsibility is an everlasting assignment and the I has to cherish the Other as if anything that might happen to him/her would be the I’s fault. As a final remark it should be underlined that, far from providing a defence for Levinas’ philosophy, this study primarily aims to indicate the origin for any kind of justification.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Levinas'ta Aşkınlık Düşüncesine Giriş","attachmentId":51660292,"attachmentType":"pdf","work_url":"https://www.academia.edu/31255582/Levinasta_A%C5%9Fk%C4%B1nl%C4%B1k_D%C3%BC%C5%9F%C3%BCncesine_Giri%C5%9F","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/31255582/Levinasta_A%C5%9Fk%C4%B1nl%C4%B1k_D%C3%BC%C5%9F%C3%BCncesine_Giri%C5%9F"><span 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class="ds-related-work--metadata ds2-5-body-xs">cogito 67. sayı, 2011</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Levinas'da Kötülük ve Adalet","attachmentId":103055404,"attachmentType":"pdf","work_url":"https://www.academia.edu/102910113/Levinasda_K%C3%B6t%C3%BCl%C3%BCk_ve_Adalet","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/102910113/Levinasda_K%C3%B6t%C3%BCl%C3%BCk_ve_Adalet"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container 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data-author-id="5629817" href="https://ahbv.academia.edu/CevriyeDemirG%C3%BCne%C5%9F">Cevriye Demir Güneş</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Ekev Akademi Dergisi, 2009</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Levinas Etiğinde Sorumluluk ve Yüzün Görünümü\"","attachmentId":54827806,"attachmentType":"pdf","work_url":"https://www.academia.edu/34964950/_Levinas_Eti%C4%9Finde_Sorumluluk_ve_Y%C3%BCz%C3%BCn_G%C3%B6r%C3%BCn%C3%BCm%C3%BC_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" 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ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/40525829/_Levinas_Eti%C4%9Finde_Heideggeri_Ba%C4%9F%C4%B1%C5%9Flaman%C4%B1n_Olana%C4%9F%C4%B1_">"Levinas Etiğinde Heidegger'i Bağışlamanın Olanağı"</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5629817" href="https://ahbv.academia.edu/CevriyeDemirG%C3%BCne%C5%9F">Cevriye Demir Güneş</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Uluslararası İnsan Çalışmaları Kongresi. ICHUS , 2018</p><p class="ds-related-work--abstract ds2-5-body-sm">Levinas, Alman suçluluğu sonucu ortaya çıktığını düşündüğü bağışlama problemini Mişna’dan bir ayetle ortaya koyar. Yoma Risalesindeki ayete göre: “İnsanın Tanrı’ya karşı kabahatleri Kefaret Günü’yle bağışlanır; insanın başkasına karşı kabahatleri kefaret günüyle bağışlanmaz, meğer ki öncelikle o kişinin gönlünü almamış olsun...” (Yoma Risalesi, 85a-85b). H. Arent’in Essays in Understanding’de “Eğer kişi bir Yahudi olarak saldırıya uğramışsa, kendisini bir Yahudi olarak savunmalıdır. Bir Alman olarak değil, bir dünya vatandaşı olarak değil, bir insan hakları savunucusu veya başka bir şey olarak değil” sözlerinden hareketle, Levinas’ın bağışlama fikrini özellikle bir Talmud ayeti üzerinden inşa etmiş ve temellendirmiş olması dikkate değerdir. Bu anlamda bağışlama fikri, Mişna’da dile getirildiği ve Levinas’ın etik felsefesinde konumlandığı şekilde irdelenecektir. Tanrı’ya ve Başkası’na karşı bağışlamanın temele alındığı metinde, bağışlamanın çeşitleri ve koşulları üzerinde durularak, insanın Başkası’yla ilişkisinde açığa çıkan bağışlama sorunu af dileme, pişmanlık, suçluluk, vicdan gibi kavramların bütünlüğü içerisinde gözler önüne serilecektir. Nazi Almanyası ve II. Dünya savaşı sonrasında tartışılmaya başlanan bağışlama sorununun suçluluk ya da kötülük sorunundan ayrı düşünülmediği görülür. Levinas’ta bağışlama sorununun ele alınmasının nedeni, bağışlamanın Dört Talmud Okuması’nda filozof olarak büyük bir hayranlık beslediği Martin Heidegger’in adının anılarak tartışılmış ve anlamlandırılmış olmasıdır. Levinas’ın bağışlamaya ilişkin ayetin yorumu sırasında tekil bir örnek olarak Heidegger’in bağışlanması sorununa dikkat çekmiş olması, felsefesinin son dönemine hâkim olan kutsiyet/azizlik fikri temelinde sorgulayacağımız bağışlama sorununa işaret etmesi açısından önemlidir. Hocası Hanina’ya karşı suç işleyen ve ondan on üç kez bağışlanma dileyen Rabi’nin “bağışlanmasının çok zor olduğu” yorumunu Levinas, Nazi zulmüne yaptığı vurguyla Heidegger üzerinden tartışmaya açar. Levinas’ın Heidegger’i diğer Almanlardan ayırarak, onu Rabi’nin durumuyla özdeş görmesi ve bağışlanmasının olanağı/olanaksızlığı üzerine düşünmesi, özellikle bunu bir azizlik ilişkisi çerçevesinde örneklendirmiş olması, Heidegger’e atfettiği değerin büyüklüğünü gösterir. Heidegger’in bağışlanma olanağının hem Talmud hem de kutsiyet/azizlik felsefesi açısından etik bir durum olarak tartışmaya açılması, Levinas etiğinin sınırlarını sorgulama fırsatı sunmaktadır. Anahtar Kelimeler: Levinas, Heidegger, etik, bağışlama, suçluluk, kötülük, azizlik. 1.Uluslararası İnsan Çalışmaları Kongresi (ICHUS2018), Ara 6-9, 2018, Ankara/ TÜRKİYE | 54 International Congress of Human Studies Uluslararası İnsan Çalışmaları Kongresi ISBN:NNNN- NNNN Certificate Id:nnnn-nn-nnn Assoc. Prof. Dr. Cevriye DEMİR GÜNEŞ Ankara Hacı Bayram Veli University, Faculty of Letters, Philosophy, Ankara, Turkey, cevriye@gazi.edu.tr The Possibility of Forgiving Heidegger in Ethics of Levinas Abstract Levinas brings up the problem of forgiveness that he thinks stemming from the German guiltiness by referring a verse of Mishnah. To the verse, “human being’s guilt against the God are forgiven with the Day of Forgiveness; human’s guilt against others are not forgiven with the Day of Forgiveness if a human being does not take the other’s forgiveness” (Yoma Booklet, 85a-85b). It is noteworthy that Levinas constructed and grounded the notion of forgiveness on a verse of Mishnah in a way of inspired by the words of H. Arendt in Essays in Understanding that “if one is attacked as a Jew, one must defend oneself as a Jew. Not as a German, not as a world citizen, not as an upholder of the Rights of Man, whatever." This paper will discuss the notion of forgiveness on the base of its meaning given by Mishnah and ethics of Levinas. In doing this, it will focus on the varieties and conditions of forgiveness and then disclose the problem of forgiveness revealed in the relation of human being to others in the integrity of such concepts like excuse, regret, guilt, conscience. In this context, the paper shows that the problem of forgiveness has not been considered separate from the problem of evil or guilt especially after Nazi Germany and the world war two. The reason why it focuses on Levinas’s thought about the problem of forgiveness is for him to have discussed the problem with a special reference to the name of Martin Heidegger in Four Talmud Readings. The fact that Levinas paid attention to the problem of forgiving Heidegger as a specific example during the interpretation of the verse is important for signifying that he discussed the problem on the ground of the idea of holiness/sainthood dominant in last period of his philosophy. From a comment that forgiving Rabbi who committed a crime against his teacher Hanina and who asked him for forgiveness thirteen times is very difficult, Levinas opens a discussion of whether it is possible to forgive Heidegger with his emphasize on Nazi persecution. Here, Levinas distinguished Heidegger from other Germans and considered his situation as the identical to Rabi’s situation, and especially read it in terms of holiness/sainthood relationship. And all these things indicate the magnitudes of the value he attributes to Heidegger. Consequently, such a discussion on the possibility of forgiving Heidegger as an ethical case in terms of both Mishnah and philosophy of holiness/sainthood offers an opportunity to interrogate the boundaries of the ethics of Levinas. Keywords: Levinas, Heidegger, ethics, forgiveness, guilt, evil, sainthood. 1.Uluslararası İnsan Çalışmaları Kongresi (ICHUS2018), Ara 6-9, 2018, Ankara/ TÜRKİYE | 55</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Levinas Etiğinde Heidegger'i Bağışlamanın Olanağı\"","attachmentId":60800103,"attachmentType":"pdf","work_url":"https://www.academia.edu/40525829/_Levinas_Eti%C4%9Finde_Heideggeri_Ba%C4%9F%C4%B1%C5%9Flaman%C4%B1n_Olana%C4%9F%C4%B1_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/40525829/_Levinas_Eti%C4%9Finde_Heideggeri_Ba%C4%9F%C4%B1%C5%9Flaman%C4%B1n_Olana%C4%9F%C4%B1_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="36120547" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/36120547/Emmanuel_Levinas_Felsefesinde_Ba%C5%9Fkal%C4%B1k_ve_Ayn%C4%B1l%C4%B1k_Problemi">Emmanuel Levinas Felsefesinde “Başkalık ve Aynılık” Problemi</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="28136557" href="https://aksaray.academia.edu/mutefekkir">Mütefekkir Dergisi</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Mütefekkir, 2015</p><p class="ds-related-work--abstract ds2-5-body-sm">Bu makalede öncelikle Levinas felsefesinde önemli bir kavram olan Ben kavramından hareket edilerek başkalık ve aynılık problemi açıklanmaya çalışıldı. Çünkü Levinas felsefesinde Batı felsefesinden farklı olarak varlığın temelini ontoloji değil, etik ilişki oluşturmaktadır. Bu etik ilişki Ben ve başkalık arasındaki ilişkiyi de temellendireceğinden, ontoloji üzerinden hareket edildiğinde Ben ve Başka aynılaştırılmış olur. Bundan dolayı gelenekten kopuş ancak dil düzleminde gerçekleşebilir ve Levinas felsefesinin en temel noktasını da Başkası’yla kurulacak olan etiksel dil düzlemi oluşturmaktadır. Devamında, etik de beraberinde sorumluluk kavramını getireceğinden dolayı sorumluluk kavramından hareket edildi. Ben ve Başkası arasındaki sorumluluk ilişkisi koşulsuz, sınırsız ve tek yönlü olduğundan bu ilişkinin kaynağını bulmak ise mümkün değildir, çünkü bu ilişki Sonsuz’u kendi içerisinde barındırır. Ben’in kendisiyle olan özdeşliğini kıran art zamanlılık sorumluluğun sonsuzlaşması anlamına gelmektedir.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Emmanuel Levinas Felsefesinde “Başkalık ve Aynılık” Problemi","attachmentId":56012951,"attachmentType":"pdf","work_url":"https://www.academia.edu/36120547/Emmanuel_Levinas_Felsefesinde_Ba%C5%9Fkal%C4%B1k_ve_Ayn%C4%B1l%C4%B1k_Problemi","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/36120547/Emmanuel_Levinas_Felsefesinde_Ba%C5%9Fkal%C4%B1k_ve_Ayn%C4%B1l%C4%B1k_Problemi"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="35733179" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/35733179/_Levinas%C4%B1n_Kutsiyet_Felsefesi_ve_Ricoeur%C3%BCn_Hiperbolik_Ele%C5%9Ftirisi_">"Levinas'ın Kutsiyet Felsefesi ve Ricoeur'ün Hiperbolik Eleştirisi"</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5629817" href="https://ahbv.academia.edu/CevriyeDemirG%C3%BCne%C5%9F">Cevriye Demir Güneş</a></div><p class="ds-related-work--metadata ds2-5-body-xs">FLSF (Felsefe ve Sosyal Bilimler Dergisi), 2017</p><p class="ds-related-work--abstract ds2-5-body-sm">ÖZ Makale, " küçük etiğin " filozofu P. Ricoeur'ün, " etiğin filozofu " E. Levinas'a yönelttiği eleştirileri, kutsiyet/azizlik felsefesi çerçevesinde ele almaktadır. Bu bağlamda makale, felsefi anlamda stratejik bir yöntem olarak görülen hiperbol yoluyla geliştirilen kutsiyet felsefesinin anlaşılmasında, Ricoeur'ün hiperbolik eleştirilerinin katkısını sorgulamaktadır. Levinas etiğinin son dönemine odaklanan Ricoeur'ün etik sorgulamaları, her iki filozofun etik kendilik anlayışlarından ayrı değildir. Ben ve Başkası ilişkisini karşılıklılık/simetri temelinde inşa eden Ricoeur etiği, kendi'nin adil kurumlar içerisinde başkalarıyla beraber ve başkaları için iyi yaşam ereğinin hedeflenmesine dayalıdır. Levinas'ın etik yaklaşımı ise Ben'in Başkası karşısındaki sonsuz sorumluluğu ile şekillenir. Başkası ile kurulan etik ilişki karşılıksızlığa, çıkar-gözetmezliğe, Başkası'nın rehini olmaya, Başkası için olmaya ve Başkası'nın yerine geçmeye bağlı bir kutsiyet/azizlik içerir. ABSTRACT The article deals with P. Ricoeur's, the philosopher of " little ethics " criticism of E. Levinas, " the philosopher of ethics " within the frame of philosophy of sainthood. In this context, the article questions the contribution of Ricoeur's hyperbolical criticism in understanding the philosophy of sainthood which is developed by a philosophical strategical method of hyperbole. Ricoeur's ethical inquiry which focuses on the late period of Levinas' ethics is not apart from both philosophers' understandings of the ethical " self ". Ricoeur's ethics, in which he constructs the relation of ''the I and the Other'' on reciprocity/symmetry, consists in aiming at the good life with and for the others, in just institutions. Levinas' ethics, on the other hand, proceeds along with the I's infinite responsibility towards the Other. The ethical relationship with the Other includes a holiness/sainthood depending on an unreciprocated, disinterested hostage situation where the I becomes for the Other and substitues him/her.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"Levinas'ın Kutsiyet Felsefesi ve Ricoeur'ün Hiperbolik Eleştirisi\"","attachmentId":55607424,"attachmentType":"pdf","work_url":"https://www.academia.edu/35733179/_Levinas%C4%B1n_Kutsiyet_Felsefesi_ve_Ricoeur%C3%BCn_Hiperbolik_Ele%C5%9Ftirisi_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/35733179/_Levinas%C4%B1n_Kutsiyet_Felsefesi_ve_Ricoeur%C3%BCn_Hiperbolik_Ele%C5%9Ftirisi_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":65084377,"attachmentType":"docx","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":65084377,"attachmentType":"docx","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_65084377" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. 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