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By David Michael Kleinberg-Levin

Ahead of the Voice of cause is a phenomenological critique of cause grounded in our adventure of the voices that already handle us and summon us ahead of the emergence of the voice of cause. partly one, David Michael Kleinberg-Levin explores the voices of nature and attracts on Merleau-Ponty's phenomenology to supply a brand new mind set approximately environmental accountability. partially , he seems on the voice of the ethical legislations and the voices of alternative people, advances a extra nuanced account of Levinas's contrast among "Saying" and "Said," and proposes a brand new argument for our accountability to the opposite.

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Extra resources for Before the voice of reason : echoes of responsibility in Merleau-Ponty's Ecology and Levinas's Ethics

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In other words, just as, working through the phenomenology that Merleau-Ponty evolved, we will elicit an ecologically attuned, responsive voice from a dimension of experience that precedes the “logos” of the “ego cogito” and lies beneath it—a voice, namely, that bespeaks an “ancient” commitment of responsibility for the safekeeping of nature, so I want to argue that Levinas’s phenomenology intimates traces or echoes of a proto-ethical voice that lays down the conditions of possibility for ethical life and already bespeaks an immemorial commitment of responsibility to and for the welfare of the other person.

I will argue that, in the attempt at a recuperation, a “reprise”, of the prepersonal origination of the voice, the echoes, inevitably fading and almost gone, of an originary ethical relation to ecology can still be heard, despite the impossibility of any adequation, any coincidence with this originary past: through the body’s responsivity—that is, through its assumption of the sensuous linguistic materials nature bestowed, making the human voice possible, and through its exposure in anamnestic feeling, we find ourselves in phenomenological reflection already charged with a pre-linguistic claim on our responsibility for nature: a responsibility resounding through a felt sense of the inaugural attunement with which nature once graced the human voice.

Jacobi undoubtedly meant that Reason listens—and should listen—only to what meets its normative conditions of reasonableness. But what is being excluded here? What is it that a Reason which listens only to itself will not listen to? On what grounds does Reason determine what is and is not itself, is and is not identical with itself, is and is not outside, or beside itself? The language of “purity” also raises questions. Troubling questions, for it implies that what is not included in “Reason” must in some way be Introduction • 27 contaminated—even perhaps contaminating.

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