LEVINAS: PHENOMENOLOGY OF "KERYGMA"

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13 YRS LATER: A PHENOMENOLOGY OF "KERYGMA":
In 1961, Levinas gave us his masterpiece of "Totality and Infinity" where he outlined his basic position on phenomenology. Now, 13 years later, in 1974, he gives us a refinement of his phenomenology that emphasizes the otherness of "being", by designating it "Kerygma"; much in the same way as Bultmann did for Christianity. Levinas wants to emphasize this kerygma, stripped of the contamination of the enclosure of the "said" (or imposed ontologies, etc.). His Judaic-demythologizing would strip or disrupt this "said", in order to create a fragmentation that would free-up the concepts so that the responsible self can engage in the task of re-instating their dynamic life as "signs" of "saying".

The proto-subjectivity takes up the act of the event-of-responsibility and enters the conversation threshold, where the dialogue passes through a triad of: "SUBSTITUTION - SENSIBILITY - SAYING". This dialogue has as its purpose to articulate the "proximity" of a "communal-sign-image" that "inspires" or motivates. This is the middle moment of one self standing-in toward another. But next, the self must articulate a "thematization" which will involve a new stance of the two selves standing together, facing a 3rd party; all within the atmosphere of "justice"

From "thematization", he moves on to "praxis", where he depicts in the triad of: "QUESTIONING - RESPONSE - DIACHRONIC PLOT". The idea of "plot" is interesting because it suggests "narrative", which is important for the Judaic-LevInas. The space between "questioning" and "response" is designated the workspace for articulating this non-ontological expression of "truth". All taking place in the "modality-of-responsibility"

LOGOS, therefore, is centered on the idea of "kerygma", a triad consisting of: "THE SAID-OF-KERYGMA / THE SAYING-OF-KERYGMA / THE DIACHRONOLOGY-OF-KERYGMA". The "diachronic-other" is the other of time that transits through all times; and therefore; usurps the previous autonomy of linear-time. "Time" is eschatological for Levinas.
This is a powerful manuscript that gives the view of a Judaic-Bultmann. Powerful and deep, but accessible if taken in small reasonable bites. 5 stars.