His transcendences enacted the irreducible urge by oneself to get past the limitations of their social and physical states or conditions. Transcendence of the Other as described by Levinas is the state beyond materialism and within finite being. Through this, Levinas established the limits of phenomenology from within its boundaries. Totality and Infinity, therefore, transcends to "ethical optics," which seek to fulfill and surpass phenomenology metaphysically, reaching out to the Other. In his explanations, Levinas develops his philosophical beginnings of phenomenology through the inflections of transcendence as the need for escapism, variations on Being, responsibility and beyond and Other-in-the-same. Rational ideologies from these aspects depict human experience conjoined to intentionality.
Need for Escapism
According to his notions related to transcendence, Levinas was keen to address matters that are linked to mortality, infinity and finite beings. Despite having different opinions, Levinas confirmed the truth in Heidegger's arguments, which suggested that humans experience themselves as though they were cast to the world
. Levinas was also of thought that beings do not have control over their beginnings and endings in the world. Heidegger's perception of human beings is that they will live most of their lives projecting and having different expectations in line with possibilities, and may, therefore, confront boldly their own mortality in the same way.
Heidegger's transcendence according to Levinas contradicted to theology. However, during his works as a philosopher, Levinas based his argument, not on the fact that Heidegger opposed theology, but Heidegger's case that humans had the ability of being out of one self. To be more philosophical, a question was to be answered as to the extent of the ideas of limit in relation to finiteness and infiniteness. The question asked by Levinas was whether there was a need for an infinite being to take a leave of themselves. If the question was to be answered, then the humans could be seen as admittedly finite. In analyzing being's infiniteness, humans were to ask themselves whether infiniteness was ideal for the promise of contentment in eternity and self-sufficiency7. In Levinas understanding of transcendence, he was brave enough in his works to link and relate it to the directions of something other than ourselves hence the deepest motivation brought about by need happens when humans need to disappear from the being that they are including their embodiment and natural situation.
Variations on Being
Transcendental phenomenology from Levinas was determinant of Heidegger's enquiry with recourse that reflects the ideology of need and pleasure, which give the human being a sense of deontology. Heideggerian themes on variations of being asserted that the Being is readiness and togetherness. Rationalism depends on human union, and neither can an individual bring out his or her self-freedom nor can he or she find "insideness." However, Levinas argument contends the assimilation of existentiale, an insight of how phenomenon determines a human's capability to be free from world constraints, independence and avoidance of physical existence weaknesses.
Issues of transcendence have continued to be argued in the middle and present period decades, where the meaning of transcendence was redefined to a temporal transcendence that is promised by fecundity, which means the birth of the son. The prior partial transcendence that emphasized on voluptuosity and pleasures was developed better with specific variations. In exemplifying this, the future of a family will responds to two fundamental limits that have to be imposed on representation and human knowledge that is the other person and death. Unlike Heidegger's intuition concerning death (when seen in the stance of those alive) as a possibility of impossibility, Levinas argued this case by identifying that death was just a death of the other hence qualifying it as radical alterity and accepting that death the impossibility of all the other possibilities2. Predicting and control the other person is, therefore, impossible for the human being. The current and a new framework constituting the concept of transcendence which is a human responsibility involve the extensive face-to-face relationship hence giving links to the existence of sociality and justice. After analyzing the above philosophical principles concerned with transcendence, ethics can be easily attributed to an affair where particulars are inserted directly into abstract scenarios. Ethics also speaks with particularity concerning "first human particularity" which is the face-to-face relationship.
Responsibility, and Beyond
Another aspect of transcendence according to Levinas is the perspective of responsibility and beyond. This notion is linked to the significance of Heidegger's alternative to Totality and Infinity and...
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