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By Aram Antaramian

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3 Despite its clarity, this putting-into-place does not avoid raising difficulties and questions. What is clear is U~vinas's challenge to phenomenology as a method. And what goes together with this method is its end: eidetic elucidation, the intuition of essences. The difficulties that arise concern in part the very coherence of Levinas's project, in part the legitimacy of his assimilatations of phenomenology, intentionality, and representation. This last point is without doubt the most evident: u~vinas lets himself off easy when he reduces phenomenology to the eidetic.

He even goes so far as to proclaim that the future belongs to a "phenomenology" thus reoriented. But what future and for whom, if the fusion (if not confusion) between the affective approach to the absolute and the constitution of a unified methodological corpus is imposed, in a virtuosic-but dogrnaticautoreference, as if it followed automatically? How is it possible to drive toward the "nonknowledge" of the mystical Night in using the conceptual or terminological instruments of good old academic philosophy?

These indications only confirm the orientation of Heidegger's "turn," seeking-at times audaciously, at times more patientlythe conditions of a release from exclusively metaphysical modes of thought. The aporia of this project, already enough in themselves, have no need to be encumbered by this additional burden: giving a new lease on life to phenomenology, albeit metamorphosized. Does Heidegger really need this reference? Does he always present his "last" thinking as phenomenological? The response to these two questions can only be negative, though it would be legitimate to question the "need" Heidegger still has to maintain a tie, however tenuous, with the phenomenological inspiration.

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