The third philosopher

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The third philosopher who is dear to us is Emmanuel Levinas, who is known as the philosopher of the face and who wrote the apt phrase: "The face of the other presents me with an ethical imperative". In fact, he is completely on the same line as Buber and Ricoeur and he fixates the encounter in seeing the face of the other. This face presents us with a choice: either I ignore it or I enter into a relationship with the other. Or go even further and feel responsible for the other's well-being. Levinas likes to refer to the primal story of Cain and Abel, in which God ask Cain the ultimate question: "Where is your brother?" to which Cain replies with an equally ultimate answer: "Am I my brother's keeper?" According to the author, this is the tragedy of mankind: the fact that he denies being his brother's keeper, that he considers the other as a competitor wh+
o limits his absolute freedom, which is why he wants to eliminate him, which Cain did in the end. Levinas states that we can never turn away from the face of the other even though I am at liberty to do so. My being a neighbor precedes my absolute freedom so that i do have to show consideration for the face of the other. This is where a very topical issue sounds about freedom being mad absolute, and with freedom, autonomy and self-determination being made absolute. Indeed, we are free but it is always a freedom connection; in connection to ourselves, to our environment, to the other, and to the Other. Having arrived at this conclusion, it is a matter of looking at the degree of this 'consideration' we want to reach. This can range from simply respecting that the other is there, which is an absolute minimum, overturning to the other with interest, to actually laboring in the cause of the others welfare. This is where Levinas starts his well-known ethical imperative' and invites us place every encounter under it. Ethics call on us to always strive for the greatest human dignity possible, again a term coined by Ricoeur: 'lemeilleur humain possible'. Translated to the encounter with the face, this means that we should ask ourselves whenever we see a face how we can help the other the best for them to grow in their human dignity. Levinas takes a big step by speaking of an 'epiphany', a revelation of the face. In the naked face of the other, we descry the infinite; the face transcends as a reflection of the Infinite. The other is not just the object of a look but becomes a revelation of the Infinite
This is where Levinas grazes the view of Christ who said: "As you did it to one of the least of these my brethren, you did it to me" (Mt25:40). t is the 'Infinite', the divine reflection in the face of the other, Christ himself, we encounter in the other, who urges us to absolutely respect and absolutely love the other, every other without distinction, and to always ask ourselves how we can take on our responsibility for his growth towards a greater human dignity.
Every encounter holds a task, a radical task at that. Every time we deny it or perform it in adequately, we affect the essence of our humanity, which always equals being a neighbor, and we deny our humanity itself. This radical responsibility for the welfare of the other is just as radically part of my existence as a human being. Levinas stresses that there can be no distinction between the people we encounter and therefore every encounter calls for total nonviolence. My attitude towards the other must not depend on the attitude of the other. It should be radically marked by nonviolence, respect, love, taking up our responsibility to lead the other to a greater human dignity. This is his 'ethical imperative': it is an imperative, an obligation, not a free choice!
And so, we conclude this first part, and from a philosophical standpoint with a link with theology, of course, referring to the radicalness of the commandment of love that is ever present as a perspective and a direction indicator we can state that our humanity always expresses itself as being a neighbor and that we must focus all of our attention on the quality of the encounter with the neighbor, every single neighbor without distinction. The encounter in vitesus to dedicate ourselves to the other, to his welfare, in service. Service always originates in the encounter.




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